worlde at the last daye sayinge 〈◊〉 the vertuous whome they despised in this life Nos insensati etc. vve senseles mē did esteeme their lyfe to be madnes and their end to be dishonorable but looke howe they are now accounted amonge the children of God and their portion is with the sainctes VVe haue erred from the waye of trewfh and the light of righteousnes hath not shyned before vs necher hath the sonne of vnderstandinge appeared vnto vs. VVe haue weried out our seues in the waye of iniquitie and perdition and we haue walked craggye pathes but the waye of our lord we haue not knowen Hytherto are the wordes of scripture wherby we may perceyue what greate chaunge of iudgement there wil be at the last daye from that which men haue now of matters what confessinge of folye what acknowledginge of errour what hartie sorow for laboure lost what fruiteles repentance for hauinge runne a-wrie Oh that men would consider these thinges now VVe haue vveried out our selues saye thee miserable men in the vvaye of 〈◊〉 and perdition and vve haue vvalked craggie pathes VVhat a description is this of lamentable wordlinges whoe beate their braynes 〈◊〉 and wearie out them selues in pursuyte of vanitie chaffe of this worlde for which they suffer notwith standinge more paine ofte times thā the iust doe in purchasinge of heauen and when they arriue to at the last daie werly ed and worne owt with trouble and toyle they sinde that all their laboure is lost all their vexatioh taken in vaine For that the litle pelfe which they haugotten in the worlde and for which they haue strugled so sore will helpe them nothinge but rather greatly afflicte and torment them For better vnderstandinge wherof it is to be considered that three thinges will principallie molest these men at the daye of their death and vnto these maye all the rest be referred The first is the excessyue paynes whiche commonlye men suffer in the seperation of the sowle and bodie which haue lyued so longe together as two deare frendes vnited in loue and pleasure and therfore most lothe to parte now but onlye that they are enforced therunto This payne may partlye be conceaued by that yf we would dryue out lyfe but from the least parte of our bodye as for example owt of our litle singer as surgeans are wont to doe when they will mortifye any place to make it breacke what a payne doth a man suffer before he be dead what raginge greefe dothe he abyde and yf the mortyfyinge of one litle parte onlye dothe so muche afflicte vs Imagine what the violent mortyfiinge of all the partes together will doe For we see that first the sowle i ̄s driuen by death to leaue the extreamest partes as the toes feete and fyngers then the legges and armes and so consequentlye one parte dyeth after an other vntill lyfe be restrained onlye to the harte which holdeth out longest as the principall parte but yet must finallye be constrained to render it selfe though with neuer so much payne and resistance which paine how greate and strōge it is may appeare by the breakinge in peeces of the verye stringes and holdes wherwith it was enuyroned thorough the excessyue vehemencie of this deadlye torment Marye yet before it come to this pointe to yelde no man can expresse the cruell conflict that is betwixt death and her and what distresses she abydeth in tyme of her agonie Imagyne that a prince possessed a goodlye citie in all peace wealth and pleasure and greatlie frinded of all his neighbours aboute hym whoe promise to assiste hym in all his needes and affayrs and that vpon the sudden his mortall enymie should come and besyege this citie and takinge one holde after an other one wall after another one castell after an other should dryue this prince onlye to a litle tower besiege him therin all his other holdes beinge beaten downe and his men slaine in his sight what feare anguishe and miserie woold this prince be in how often would he looke owt at the windowes and loope holes of his tower to see whether his friendes neighboures would come to help hym or no and yf he saw them all to abandone hym and his cruell enemye euen readie to breake in vpon hym would he not be in a pityfull plight trow you And euen so fareth it with a poore soule at the hower of death The bodye wherin she raigned lyke a iolye princesse in all pleasure whiles it florished is now battered and ouerthrowen by her enemye which is death the armes legges other partes where with she was fortified as with walles and wardes duringe tyme of health are now surprised beaten to the grounde and she is driuen onlye to the harte as to the last extremest refuge wheresne is also most fearcelye assayled in suche sorte as she can not hold owt lōge Her deare frendes which soothed her in tyme of prosperitie and promised assistance as yowth phisicke and other humane helpes doe now vtterlye abandone her the enemye will not be pacified or make any league but night and daye assaulteth this turret where in she is and whiche now begynneth to snake and shiuer in peeces and she looketh howerlye when her enemye in most raginge dreadfull maner will enter vpon her VVhat thinke you is now the state of this afflicted sowle It is no maruaile yf a wise man become a foole or a stowte vvorldlinge most abiect in this instant of extremitie as vve often see they doe in such sorte as they can dispose of nothinge vvell ether tovvardes God or the world at this hower the cause is the extremitie of paines oppressinge their myndes as S. Austen also proueth and geeueth vs therwithall a most 〈◊〉 forevvarninge yf men vvere so happie as to follovv it VVhen you shal be in your last sicknes deare bretheren sayeth he o hovv harde painfull a thinge vvill it be for you to repent of your faultes comitted of good deedes omitted vvhye is this but onlye for that all the intention of your mynde vvil runne thither vvhere all the force of your paine is Manie impedimeates shall let men at that day As the payne of the bodye the feare of deathe the sight of children for the which their fathers shall often tymes thinke them selues often damned the weepinge of the wife the flatterie of the world the temptation of the deuill the dissimulation of phisitions for lucre sake and the lyke and beleeue thow 〈◊〉 which readest this that thow 〈◊〉 quickelye proue all this trew vppon thy selfe and therfore I beseeche the that thow wilt doe penance before thow come vnto this last daye dispose of thy house and make thy testament whyle thow arte whole while thow art wise while thow art thyne owne man for if thowtarye vntill the last date thow shalt be ledd whether thow wouldest not Hitherto are S. Austens woords The seconde thinge whiche shall make death terrible
holie S. Hillarion whose sowle beinge greatlie afeard vpon these considerations to goe out of the bodie after longe conflict he tooke courage in the end sayde to his soule Goe out my sovvle goe out vvhy art thovv afeard thovv hast serued Christ almost threescore and ten yeres and art thovv novv a fearde of deathe And to lyke effect the holye martyr Saint Cyprian telleth of a vertuous and godlie bishoppe vvhich dyinge in his tyme was greatlye a feard notwithstandinge his good lyfe vntill Christ appeared vnto hym in the forme of a goodlye yonge man and did chyde hym for it sayinge You are a feard to suffer and you vvill not goe out of this lyfe vvhat shall I doe to you vvhich example saint Austen did often vse to recounte talkinge of this matter as his scholar Possidonius dothe vvrite in his lyfe Now then if good men and saintes are so a fearde at this passage yea such as had serued God vvith all puritie of lyfe and perfect zeale for three score and ten yeres together vvhat shall they be vvhich scarce haue serued God trewlie one daye in all their lyues but rather haue spent all theire yeres in sinne and vanitie of the vvorld must not these men be needes in greate extremitie at this passage surely S. Augusten dothe describe the same maruailouslie in a certaine sermō of his And accordinge to his manner doth geeue a notable exhortation vpon the same Yf you vvil knovv dearlie beloued saithe he vvith vvhat greate feare paine the sovvle passeth from the bodie marke diligently vvhat I vvill saie The Angels at that hovver doe come to take the sovvle and to bringe her before the iudgemēt seate of a most dreadfull iudge then she callinge to mynde her vvicked deedes beginneth greatlye to tremble and vvould gladlie seeke to flye and to leaue her deedes behynde her seekinge to entreate the Angels to request but one hower space of delaye But that vvill not be graunted and her euill vvoorkes cryeinge out all together shall speake against her saye vve vvill not staye behynde or parte from the thovv hast donne vs and vve are thy vvorkes and therfore vve vvil follovv the vvhether foeuer thovv goest euen vnto the seate of iudgment And this is the state of a sinners soule vvhich partinge from his bodye vvith most horrible feare goeth onvvardes to iudgement looden vvith sinnes and vvith infinite confusion Contrarivvise the iust mans sovvle goeth out of his bodie vvith greate ioye and cōforte the good Angels accompaininge her vvith exultation VVherefore brethren seinge these thinges are so doe you feare this terrible hovver of death novv that you maye not feare it vvhen you come to it Foresee it novv that you maye be secure then Thus farre S. Augusten And because S. Austen maketh mention of good and euill Angels heere vvhiche are readie to receyue the sovvles of the iust and vvicked men at the hovver of their death it is to be noted that often tymes God doth permit the visions of Angels both good and euill as also of other sayntes to men lyinge on their death beddes before they departe this lyfe for a tast ether of 〈◊〉 or sorovv to 〈◊〉 that vvhich shall ensevve after in the vvorld to come and this is one singuler priueledge belonginge to this passadge also And so concerninge the iust I haue shevved before in example out of S. Cyprian and S. Austen tovvchinge one to vvhome Christ appeared at the 〈◊〉 his death and S. Gregorie the greate hath diuers other lyke exaples in the fourthe booke of his dialogues for diuers chapiters together as of one vrsinus to vvhome the blessed Apostles S. Peter and S. Paule appeared and the lyke but of dreadfull appanitious of diuers and vvicked Angels vvhich snevvedethē selues vnto diuers synners at the honor of their deathe denounced to them their eternall damnation theire horrible tormentes appointed in hell vve haue manie also and most terrible examples recorded in the auncient vvriters As that in S. Gregonie of one 〈◊〉 a greate and riche man but as full of sinne as of vvealth as S. Gregorie saieth to vvho me lyinge on 〈◊〉 deathbed the infernall fiendes in most vglye manner appeared shevvinge hovv novv he vvas deliuered into their povver so neuer left hym vntill he died left his sovvle vnto thē to be caried avvaye to eternall tormētes The like doth S. Beede vvrite of diuers in Englande at his tyme as of a courtyer of kyng Coenride a most vvicked mā though in greate fauour of the prince to vvhome lyinge in his panges of deathe and beinge novv a litle recouered bothe the good euill Angels appeared visibly the one layinge before hym a litle small booke of his good deedes the other a greate huge volume of his mischieuous factes The vvhich after they had caused hym to reade by the permissiō of the good Angels from God they seazed vpon him appointinge him also vvhat hovver de should dye as hym selfe confessed openlie to all that came to visit hym and as by this horrible desperate death ensueinge at the hovver by them appointed manifestlie vvas confirmed The like storie he sheyveth in the chapter folovvinge of one vvhome he knevv him selfe and as both he and S. Gregorie and S. Cyprian also doe note all these and the lyke visions vvere permitted for our sakes vvhich doe lyue and maye take commoditie by the same and not for theirs vvhich dyed vvhome they profited nothinge Novv then deare Christian these thinges beinge soe that is this passage of death beinge so terrible so daungerous and yet so vnauoydable as it is seinge so manye men perish and are ouer whelmed dailye in the same as it can not be denied but there doe and both holie scriptures and auncient fathers do testifie it by examples and recordes vnto vs what man of discretion would not learne to be wise by other mens daunger or what reasonable creature would not take heede and looke a boute him beinge warned so manifestlie and apparantlie of his owne 〈◊〉 yf thow be a Christian and doest beleeue in deede the thinges which Christian faith doth teache the then doest thow know and most certainlie beleeue also that of what state age strength dignitie or condition so euer thow be now yet that thow thy selfe I saye which now in health and mirth readest this and thinkest that it litle pertaineth to thee must one of these daies and that perhaps shortlie after the readinge hereof come to proue all these thinges vppon thy selfe which I haue here writen that is thow must with sorow greefe be enforced to thy bed and there after all thy strugglings with the dartes of deathe thow must yelde thy bodie which thow louest so muche to the baite of wormes and thy sowle to the tryall of iustice for her doinges in this lyse Imagine then my freende thow I saye which art so freshe and froelicke at this daie
power pull hym out of his seate or at the least wise wishe there were no God at all to punish sinne after this lyfe Let euerie sinner examine the botome of his conscience in this point whether he could not be content there were no immortalitie of the sowle no reckoninge after this lyfe no iudge no punishment no hell and consequentlye no God to the ende he might the more securelie enioye his pleasures And because God which searcheth the harte and reynes seethe well this trayterous affection of sinners towardes hym lurkinge wīthin their bowels how smothe so euer their wordes are therfore he denounceth them for his enemies in the scripture and professeth open warre and hostilitie against them And then suppose you what a case thes vnfortunate men are in beinge but seely wormes of the earth when they haue suche an enemye to fight againstthem as doth make the verie heauens to tremble at his looke And yet that it is so heare what he sayeth what he threatneth what he thūdreth against them After he had by the mouth of Esaye the prophet repeated many synnes abhominable in his sight as the takinge of bribes oppressinge of poore people and the lyke He defieth the doers therof as his open enymies saying This saieth the lorde of hoostes the stronge lord of hoostes of Israell Beholde I uvilbe reuenged vppon my enimies and uvill comfort my selfe in their destruction And the prophet Dauid as he was a man in most high fauour with God and made prceuie to his secretes aboue all other so he more than any other doth vtter this seuere meaning and infinite displeasure in God against synners calling them his enemies vessels of his wrath and ordayned to eternall ruyne and destructiō and complaineth that the world will not beleeue this point An unvvise mā saieth he vvill not learne this nether uvill the foole vnderstand it VVhat is this hovv synners after they are spronge vp and vvorkers of iniquitie after they haue appeared to the vvorlde doe perishe euerlastingly And what is the reason of this he aunswereth immediatly because thy enimies o lorde behold o Lorde thy enimies shall perishe and all those that vvorcke iniquitie shal be consumed By this we see that all synners be enemyes to God and God to them and we see also vpon what grounde and reason But yet for the further iustifyinge of godes seueritie let vs consider in what measure his hatred is towardes synne how greate how far it proceedeth within what boundes it is comprehended or yf it hath any lymites or bondes at all as in deede it hath not but is infinit that is without measure or limitation And to vtter the matter as in trueth it standeth if all the tongues in the vvorlde were made one tongue and all the vnderstandinges of all creatures I meane of angels and men were made one vnderstandinge yet could nether this tongue expresse nor this vnderstandinge cōceiue the greate hatred of gods harte towards euery mortall synne which we committ And the reason hereof standeth in tvvo poyntes First for that God by hovv much more he is better than we are by so muche more he loueth goodnes and hateth synne than we doe And because he is infinitelie good therfore his loue to goodnes is infinite as also his hatred to euill and consequentlye his rewardes to them bothe are infinite the one in hell the other in heauen Secondlie we see by experience that how much more greate and worthie the person is against whome an offence is cōmitted so much greater the offence is as the selfe same blow geuen to a seruant and to a prince differeth greatlye in offence and deseruethe different hatred and punishment And for that euerie mortall sinne which we committ is donne directlye against the person of God hym selfe as hath bene declared before whose dignitie is infinite therfore the offence or guylt of euery such sinne is infinite and cōsequētly deserueth infinite hatred infinite punishment at gods handes Hereof foloweth the reason of diuers thinges both sayed and donne by God in the scriptures taught by diuines towchinge matter of mortall sinne whiche seeme straunge vnto the wisedome of the worlde and in deede scarce credible as first of all that dreadfull punishment of eternall irreuocable damnation of so manie thowsandes yea millions of Angels created to glorie with almost infinite perfection and that for one onlye sinne once committed that onlye in thought as diuines doe holde Secondlye the rigourous punishment of our first parents Adam and Eue all their posteritie for eatinge of one seely aple for whiche fault besides the chastysinge of the offenders them selues and all the creatures of the earth for the same and all their children and of spring after them bothe before our redemption and sence for albeit we are deliuered from the guilte of that sinne yet temporall punishmentes remaine vpon vs for the same as hunger thirst cold sicknes death and a thowsand miseries more besides also the infinite men damned for the same before the comming of Christ by the space of fower thowsand yeres and also synce as infidels which are not baptized and others be sides this I say which in mans reason maye seeme seuere enough godes wrath iustice could not be satisfied except his owne soone had come downe into the worlde and taken our flesh vpon hym and by his paines satisfied for the same And when he was come downe had in our fleshe subiected hym selfe vnto his fathers iustice albeit the loue his father bare hym were infinite and euery litle paine that he tooke for vs or at leastwise euery litle dropp of bloode which he shed had ben sufficient for the satisfiynge of the whole offences for that his fleshe being vnited to his godhead made euerie such satisfactorie actiō of his of infinite value and merite and consequently of infinite satisfaction for the infinitnes of Adams sinne yet that God might shew the greatnes of his hatred and iustice against sinne he neuer left to laye on vpon his owne blessed deare sonne vntill he had left no one whole peece of skynne on his fleshe nor droppe of bloode within his bodie no not then when he saw hym sorowfull vnto death and bathed in a sweate of bloode and water and cryinge o father myne if it be possible let this cupp passe from me And yet more pitifully after vpon the crosse O my God vvhy hast thovv forsaken me Notwith standing all this I say his father deliuered hym not but layed on strype vpon stripe paine vpon paine torment after torment vntill he had rendred vp his lyfe and soule into his sayed fathers handes which is a wounderfull and dreadfull document of godes hatred against finne I might heere mention the sinne of Esau in selling his inheritance for a litle meate of whiche S. Paule sayeth he founde no place of repentance
after though he sought the same vvith teares Also the sinne of Saule whoe his sinne beinge but one synne and that onlye of omission in not killinge agag the kynge of Amalech and his cattell as he was willed was vtterlie cast of by God for the same though he were his annointed and chosen seruant before and could not get remission of the same though both he and Samuell the prophet did greatly lament and bewaille the same synne Also I might alleage the example of kinge Dauid whose two synnes albeit vppon his hartie repentar ce God forgaue yet besides all the weepinge fastinge watchinge lyeinge on grownde wearinge of sackeloth and other punishement of bodye that Dauid did vse God punished the same with maruaylous seueritie as with the death of Dauides sonne and other continuall afliction vnto him as longe as he liued And all this to shew his hati ed against synne and thereby to terrifie vs from committinge the same Of this also doe proceede all those harde and bitter speeches in scripture towching sinners which cōming from the mouthe of the holye ghost and therfore beinge most trewe and certaine may iustlye geeue all them greate cause of feare which lyue in synne as where it is saied death bloode contention edge of 〈◊〉 oppression hunger 〈◊〉 and vvhyppes all thes thinges are created forvvicked sinners And againe God shall rayne snares 〈◊〉 vppon sinners brimstone vvith tempestuous vvyndes shal be the portion of their 〈◊〉 Agayne God wil be knowen at the day of iudgement vppon the synner whoe shal be taken in the 〈◊〉 of his owne handes manye whippes belonge vnto a synner let synners be turned into hell God shall scatter all sinners God shall dashe the teeth of synners in their mouthes God shall scoffe at a sinner whē he seethe his daye of destruction cometh on the sworde of sinners shall turne into their owne hartes thow shalt see when sinners shall perishe The armes of sinners shal be crushed and broken sinners shall wither from the earth desire not the glorye and riches of a synner for thow doest not know the subuersion which shall come vpō hym God hath geeuen him riches to deceaue him therwith beholde the daye of our lorde shall come a cruell daye full of indignation wrath and furye to make desolate the earth and to crushe in peeces her synners within her The iust man shall reioyse seinge this reuenge then shall he washe his handes in the blood of sinners These a thowsande suche sentences more of scripture which I omitt vttered by the holye ghost against synners maye instruct vs of their pitifull estate and of the vnspeakable hatred of God against them as long as they perfist in synne Of all these considerations the holy scriptures doe gather one conclusion greatlye to be noted and considered by vs which is miseros facit populos peccatum Synne bringeth men to miserie And againe Qui diligit iniquitatem odit animam suam he vvhich loueth iniquitie 〈◊〉 his ovvne soule Or as the Angel Raphaell vttereth it in other wordes shey vvhich cōmit finne are open enemyes to their ovvne sovvles VVherfore they laye downe to all men this generall seuere and most necessarie cōmaundement vpon all the paines before recited Quasi a facie colubri fuge peccata Flee from siane as from the face of a suake And againe caue ne aliquando peccato consentias Bevvare thovv neuer consent to siane For how soeuer the worlde doeth make litle accounte of this matter of whome as a scripture noteh the sinner is praysed in his lustes and the vvicked man is blessed yet most certaine it is for that the spirite of God auoucheth it qui facit peccatum ex diabolo est He vvhich cōmitteth sinne is of the deuill and therfore is to receaue his portion amonge deuills at the latter daye And is not all this sufficient deare brother to make vs detest sinne and to conceaue some feare in cōmittinge therof nay is not all this strong enough to batter their hartes which liue in state of sinne and doe committ the same daylie with out consideration or scruple what obstinacie and hardnes of harte is this surelye we see the holye ghost prophesied trewlye of them when he sayede sinners alienated from God are possessed vvith a furye like a serpent and like a deafe cocatrise vvhich stoppeth her heares to the enchaunter this furie I saie is the furye or madnesse of willfull synners which stoppe their eares lyke serpentes to all the holy enchauntmentes that God can vse vnto them for their conuersion that is to all his internall motions good inspirations to all remorse of their owne conscicnces to all threatninges of holye scriptures to all admonishmentes of gods seruantes to all the other meanes which God can vse for their saluation Good Lorde whoe would committ a mortall sinne for the gayninge of ten thowsande worldes yf he considered the infinite dommages hurtes incōueniences miseries which doe come by the committinge of one sinne for first he that sinneth mortallie leeseth the grace of God inherent in his sowle which is the greatest gift that Cod can geeue to a creature in this lyfe consequentlye he leeseth all those thinges which dyd accōpanye that grace as the vertues infused and the seuen giftes of the holy ghost wherby the sowle was bewtyfied in the sight of her spouse and armed against the assaultes of her enemies Secondlie he leesethe the fauour of God and consequentlye his fatherlye protection care and prouidence ouer hym and gayneth hym to be his professed enemie Which how great a losse it is we may esteeme by the state of a worldley courtier which should leese the fauour of an earthlie prince and incurre mortall hatred by the same Thirdly he leeseth all inheritance clayme and title to the kyngdome of heauen whiche is dew onlye by grace as S. Paule noteth and consequentlye depriuethe hym selfe of all dignities cōmoditiesfolowinge the same in this lyfe as the condition and high priueledge of a sonne of God the communion of sainctes the protection of Angels and the lyke Fowerthlye he leeseth the quiet ioye and tranquilitie of a good conscience and all the fauours cherisnmentes consolations and other cūfortes wherwithe the holie ghost is wont to visite the mindes of the Iust. Pyuethlye he leeseth the merit and reward of all his good woorkes done sence he was borne whatsoeuer he doth or shall doe while he standeth in that state Sixthlye he maketh hym selfe guyltie of eternall punishmēt and engrosseth his name in the booke of perdition and consequentlie byndeth hym selfe to all these incōueniences wherto the reprobate are subiect that is to be inheritour of hell fyre to be in the power of the deuill and his Angels to be subiect to all synne and temptation of sinne and his
these doe ensew a greate number of benefites together as to vs beinge now made the children and deare frindes of God and euerie one of them of infinite price and valew As the gvft of the holy sacramentes left for our comforte and preseruatiō beinge nothinge els but conduits to conuey godes grace vnto vs especialie these two which appertaine to all to witt the sacramēt of penance and of his blessed bodye bloode whereof the first is to purge our sowles from sin the seconde to feede and cōforte the same after she is purged The first is as a bathe made of Christ his owne bloode to washe and bath our woundes therein the seconde as a most comfortable and riche garment to couer our sowle withall after 〈◊〉 is washed In the first Christ hath left all his authoritie withe his spouse the church which he hath in heauen to remit sinnes in the seconde he hath left him selfe his owne fleshe and bloode to be a pretious foode to cherishe her withall Besides all these there is yet an other gift named our preseruation wherby God hath preserued vs from so manie daungers into whiche other haue fallen and wherin we had fallen also yf gods holye hande had not stayed vs as from heresie and infidelitie and manie other greeuous sinnes and especiallie from death damnation which longe a goe by our wickednes we deserued to haue bene executed vpon vs. Also there are the benefites of godlie inspirations and admonitiōs whereby God hath often both knocked in wardlye at the dore of our conscience and warned vs outwardley by so many wayes and meanes as are good bookes good sermōs good exhortations good compagnie good example of others and a hunderd meanes els which he at diuers tymes hath and doth vfe thereby to gaine vs and our sowles vnto his eternall kingdome by stirringe vs to abandon vitious lyfe and to betake our selues to his holy and sweete seruice All whiche rare and singuler benefites beinge measured ether accordinge to the valew of them selues or accordinge to the loue of that harte from which they do proceede ought to moue vs most vehementlie to gratitude towardes the geeuer VVhich gratitude shoulde be to resolue our selues at length to serue hym vnfaynedlie and to prefer his fauoure before all wordlye or mortall respectes what soeuer Or yf we can not obtaine so muche of our selues yet at leastwise not to offende hym anye more by our sinnes and wickednes There is not so feerse or cruell a nature in the worlde as I noted before but is mollified allured and wonne by benefites And stories do make reporte of straunge examples in this kynde euen among brute beastes as of the gratitude of lyons dogges and the lyke towardes their maisters and benefactours Onlie an obstinate sinner is he among all the sauage creatures that are whome nether benefites can moue nor curtisies can mollifie nor promises can allure nor gyftes can gayne to the faithfull seruice of God his Lorde and maister The greatest synner that is in the worlde if he geeue his seruaunte but twentie nobles a yere or his tennant some litle farme to lyue vppon and yf for this they serue hym not at a becke he cryeth out of their ingratitude and yf thei shoulde further malitiouslie seeke to offende hym and to ioyne with his professed enimye against him how intollerable a matter woolde it seeme in his sight and yet he hym selfe dealinge muche more ingratfullie and iniuriouslie with God thinketh it a matter of no consideration but easely pardonable I saie he dealeth more ingratfullie with God for that he hath receaued a thowsand for one in respect of all the benefites that a mortall man can geeue to an other For he hathe receaued all in all from God the bread wich he eateth the grounde which he treadeth the light which he beholdeth together with his eyes to see the sunne and fynallye what so euer is within or without his bodie as also the mynde with the spirituall gyftes therof wherof eche one is more worth then a thowsand bodies I say also that he dealeth more iniuriouslie with God for that notwithstandinge all thes benefites he serueth godes open enemie the deuill and committeth dailie synne and wickednes which God hateth more then anye harte created can hate a mortal enemye beinge that in verye deede whiche persecuted his Sonne our Saueoure with such hostilitie as it tooke his most precious lyfe from hym nayled hym fast to the woode of the crosse Of this extreme ingratitude and iniurie God hym selfe is enforsed to complaine in diuers places of the scripture as where he saithe Retribuebant mihi mala pro bonis They returned me home euill for good And yet much more vehementlie in an other place he calleth the heauens to witnes of this iniquitie sayinge Obstispescite coeli super haec O you heauens be you astonisned at this As yf he should saye by a figuratiue kynde of speeche goe out of your wittes you heauens with meruaile at this incredible iniquitie of man to wardes me For so he expoundeth the whole matter more at large in an other place Audite caeli auribus percipe terra harken ye heauens and 〈◊〉 earth bende hither thine eares filios enutriui exaltaui ipsi autem spreuerunt me I haue norished vp children and haue exalted them and now they contemne me VVhat a pitefull complainte is this of God against most vile and base wormes of the earth but yet God amplyfieth this iniquitie more by certaine examples and comparisons The oxe sayeth he knoweth his owner and the asse knoweth the maunger of his Lord and maister but yet my people knoweth not me Wo be to the synfull nation to the people loden vvith iniquitie 〈◊〉 this naughtie seede to wicked children VVhat complaint can be more vehement then this what threatninge can be more dreadfull then this woe commynge from the mouth of hym which may punishe vs at his pleasure VVherefore deare brother if thow haue grace cease to be vngratefull to god any longer cease to offend hym whiche hath by so many waies preuented the withe benefites cease to render euill for good hatred for loue contempt for his fatherlie affection towardes the. He hath done for the all that he can he hath geeuen the all that thow art yea and in a certayne maner all that he is worthe hym selfe and meaneth besydes to make the partaker of all his glorie in the world to come and requireth no more for all this at thy handes but loue and gratitude O deare brother why vvilt thow not yelde hym this why wilt thow not doe as muche to him as thow wooldst haue an other mā to doe to the for lesse then the ten thowsanthe parte of thes benefites which thow hast receaued for I dare well saye that if thow haddest geeuen a man but an almes at thy dore thow wooldest thinke hym bounde to loue
vsed according to his desertes The thyrd reason is for that the custome of sinne whiche hath continued all the life long can not be remoued vpon the instaÌ„t beinge growen into nature it selfe as it vvere For vvhiche cause God sayeth to euill meÌ„ by the prophet Ieremie yf an Ethiopian can chaunge his black skynne or a leoparde hys spottes that are on his backe then can you also doe vvell hauing learned all dayes of your life to doe euill The fovverth cause is for that the actes of vertue them selues can not be of so greate value vvith God in that instant as yf they had bene done in time of healthe before For vvhat greate matter is yt for example sake to pardone thy enemies at that tyme vvhen thovv canst hurt them no more to geue thy goodes avvaye vvheÌ„ thovv cannest vse them no more to abandon thy concubine vvhen thovv cannest keepe her no longer to leaue of to sinne vvhen sinne must leaue thee All theese thinges are good and holie and to be done by him vvhiche is in that last state but yet they are of no suche value as othervvise they vvolde be by reason of this circumstance of time vvhiche I haue shevved Theese are the reasons vvhie the holie fathers and doctors of Christ his church doe speake so dovvtfullie of this last conuersion not for any vvant on gods parte but on theirs vvhiche are to doe that great acte I might heere alleage greate store of authorities for this purpose But one place of S. Austen shall serue for all Thus then he vvriteth of this matter in a certaine homilie of his If a man haue done penance truelie do dye being absolued from the bondes wherwith he was tyed and seperated from the bodie of Christ he goeth to God he goeth to reste But yf a man in the extreeme necessitie of his sicknenesse doe desire to receyuo penaÌ„ce and doe 〈◊〉 it and doe passe hence reconciled I confesse vnto you that we doe not denye hym that whiche he demaundeth but yet we presume not that he goeth hence in good case I doe not presume I tell you playnelie I doe not presume A faythefull man that hathe lyued well goeth awaye securelie He that dyeth the same howre he was baptized goeth hence securelie He that is reconciled in his healthe and doeth penance and afterwarde I yueth well goeth heÌ„ce securelie But he that is reconciled and doeth penance at the last cast I am not secure that he goeth hence securelie VVhere I am secure I doe tell you and doe geue securitie And where I am not secure I may geue penaÌ„ce but I can geue no securitie But heere perhappes some man will saye to me good pryest yf you knowe not in what state a man goeth hence nor can not geue securitie that he is saued to whome penance was assigned at his death teache vs I beseeche you how we must lyue after our conuersion and penance I saye vnto you abstayne from dronkennesse from coÌ„cupiscence of the fleshe from thefte from muche babling from immoderate laughter from ydle woordes for whiche men are to geue account in the daye of iudgemeÌ„t Loe how small thinges I haue named in youre sight But yet all these are great matters and peftilent to those which coÌ„mit them But yet I tell you further a man muste not onelie at staine from these vices and the lyke after penance but also before when he is in healthe For yf he dryue it of to the last ende of his lyfe he can not tell whether he shal be able to receyue penaÌ„ce and to confesse his sinnes to God and to the pryest or no. Beholde the cause why I sayd vnto you that a man should lyue well before penance and after penance better Marke well what I saye perhappes it shall be needfull to expounde my meaning more plainlie leste any man mistake me VVhat say I then that this man whiche repenteth at the ende shal be damhed I doe not say so VVhat theÌ„ Doe I saye he shal be saued no. VVhat theÌ„ doe I saye I say I know not I say I preâ—…me not I promise not I know not VVilt thow deliuer thy selfe foorthe of this dowte wilt thow escape this daungerous and vncertaine point doe penance then whiles thow art hole For yf thow doe penance while thow art in healthe and the last day chaunce to come vpon thee runne presentlie to be recoÌ„ciled and so doeinge thow art safe And whie art thow safe for that thow diddest penance in that tyme wherein thow myghtest haue finned But yf thow wilt doe penance then wheÌ„ thow cannest sinne no longer thow leauest not sinne but sinne leaueth thee But you will saye to me how knowest thow whether God will forgeue a mans sinnes at the last howre or no you say well I know it not For yf I knewe that penance wold not profit a man at the last howre I wolde not geue yt hym Agayne yf I knewe that it wold deliuer him I wolde not warne you I wolde not terrifye you as I doe Two thinges there are in this matter ether God perdoneth a man doeing penance at the howre of deathe or he doeth not pardone him VVhiche of these two shal be I know not wherfore if thow be wise take that whiche is certaine and let goe the vncertaine Hitherto are S. Austens woordes of the dowtfull case of those whiche doe penance at the last daye And heere now wolde I haue the carefull Christian to consider with me but this one comparison that I will make If those whiche repent and doe suche penaÌ„ce as they may at the last daye doe passe hence notwithstaÌ„ding in suche daungerous dowtfullnes as S. Austen sheweth what shall we thinke of all those whiche lacke ether timeÌ„ or abilitie or will or place or meanes or grace to doe any penance at all at that howre what shall we saye of all those whiche are cutt of before whiche dye suddenlie whiche are stricken dumme or deafe or senseles or frentike as we see manye are what shall we saye of those which are abandoned by God left vnto vice euen vnto the last breathe in theyr bodie I haue shewed before owte of S. Paul that ordinarilie sinners dye according as they liue So that it is a priuilege for a wicked man to doe penance at his deathe And then yf his penance when it is done be so dowtfull as S. Austen hath declared what a pitifull case are all other in I meane the more parte whiche repent not at all but dye as they liued and are forsaken of God in that extremitie according as he promiseth when he sayeth for that I haue called you and you haue refused to come for that I haue held owt my hande and none of you wolde vouch safe to looke towardes me I will laughe also at your destructioÌ„ when anguyshe and calamitie cometh on you You shall call vppon me and I will not heare you shall ryse