mee Namely the comming of * the holy Ghost c. Iohn 14 26 §. 12. And when Iesus had spoken these things vnto his Apostles to the intent they might as well be eye-witnesses of his Ascention as records to the worlde of his Resurrection while * they beheld he was taken vp Acts. 1. 9. for a clowde tooke him out of their sight And for further suretie hereof then the bare sight of their eyes onely though that alone were of it selfe aboue all other most sufficient they heard with theyr eares the very same thing which they saw with theyr eyes further affirmed vnto them by tvvo heauenly witnesses for while they looked stedfastly after him towards heauen as hee went * behold two men stoode by thē in Acts 1 10. 11. white apparrell which also said Yee men of Galilee why stand yee gazing into heauen This Iesus which is taken vp from you into heauen shall so come as yee haue seene him goe into heauen Thus much onely to prooue according to the Scriptures the Passion Death Buriall Resurrection and Ascention of our Sauiour Christ VVhom * the Heauen Acts 3 21. must containe vntil the time that all things be restored vvhich GOD hath spoken by the mouth of all his holie Prophets since the vvorld began ¶ Of the seuerall benefites which wee haue by the Death Resurrection and Ascention of our Sauiour Christ. §. 1. AS by diuers places in the Booke of GOD we finde it manifestly affirmed that there is only but one God which alone by his owne almightie power hath made Heauen and Earth the Sea all that in them is So from the selfe same sacred Scriptures it may plainlie bee proued by the speech of the Apostle that there is onely but one Mediatour betweene God and man namely the man 1 Tim. 2. 5. 6. * Christ Iesus who gaue himselfe a raunsome for all men to be a testimonie in due time Hee alone died for our sinnes according 1 Cor. 15 3 4. to the Scriptures and he was buried and rose againe the third day according to the Scriptures Yea hee died for all that they vvhich 2 Cor 5 15 liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe §. 2. Christ that he might kill death saith S. Augustine Augustine was clothed with death for death coulde not die but in life euen as that which is sower bitter dieth not but in that which is pleasant and sweet And as Elizeus made the yron to swim Cyrill which naturally sinketh so Christ by his death brought vs backe from the gates of hell which deseruedly we should haue entered Hee also by his owne death hath destroyed Heb. 2 14 15. him that had the power of death that is to say the deuil and hath deliuered all them which for feare of death remained all their life time subdued vnto bondage Yea he by his comming hath abolished 2 Tim 1 10 or put away death and brought life and immortalitie vnto light through the Gospell §. 3. O Death where is thy sting saith the 1 Cor 15 55 56 57 Apostle ô graue vvhere is thy victorie the sting of Death is sinne the strength of sinne is the Lawe but thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ For hee onely deliuereth vs from the 1 Thes 1 10. wrath of God to come And to him also giue all the Prophets Acts 10 43. witnesse that through his Name all that beleeue in him should receiue the forgiuenesse of theyr sinnes §. 4. VVee were not redeemed as S. Peter 1 Pet 1 18 19 20. affirmeth with corruptible things as Siluer and Gold from our vaine conuersation which we receiued by the traditions of the Fathers but with the precious bloode of Christ as a Lambe vndefiled and without spot which was ordained before the foundation of the world but was declared in the last times c. VVho his owne selfe bare our sinnes in 1 Pet 2 24 his bodie on the tree that we being deliuered from sinne shoulde liue in righteousnesse by whose stripes we were healed For hee hath taken on him our infirmities Esay 53 4. and borne our paines He was wounded for our transgressions Esay 53 5 hee was broken for our iniquities The chastisement of our peace was vpon him and with his stripes we are made whole All wee like sheepe haue gone astray verse 6 we haue turned euery one to his own way and the Lord hath layde vpon him the iniquitie of vs all Yea God hath made him which knewe 2. Cor. 5 21. no sinne to be sinne for vs that we should be made the righteousnesse of GOD in him And those things which GOD before Acts 3 18 had shewed by the mouth of all his Prophets that Christ shoulde suffer the same hath hee fulfilled Yet was his death voluntary and not of Augustine constraint §. 5. Mankind laboureth in this world saith Bernard S. Bernard of a three-folde disease his birth his life his death The first vncleane the second sinfull the third dangerous but Christ by his cōming brought vnto vs three remedies Hee vvas borne hee liued he died His birth refined ours his life instructed ours his death ouercame ours And as a strong corrasiue layd to a sore Ierome eateth away all the rotten and dead fleshe so Christes death beeing applyed to the hart of a penitent sinner by fayth weakens consumes that corruption of sin which cleaueth so fast vnto our natures dwelleth within vs. §. 6. It was very needfull saith S. Augustine Augustine that Christ the sonne of God should both become man die for vs for two causes First to satisfie Gods iustice Secondly that hee might fulfill the truth of Gods VVord vvhich had saide That man eating the forbidden fruite shoulde die the death For surely if the sonne of God had not Beza come into the worlde in our nature sinne onely excepted and died vpon the Crosse to appease the wrath of God for mans offences wee should yet remaine subiect to eternall death and damnation But he hath loued vs hath giuen himselfe Ephe 5. 2 for vs to be an offering a sacrifice of a sweet smelling sauour vnto God Yea hee hath loued vs and washed vs Reue. 1 5. from our sinnes in his owne blood Hee also hath redeemed vs from the Gala 3 13. curse of the Law whē he was made a curse for vs. And hee likewise beeing rich for our 2. Cor 8. 9. sakes became poore that wee through his pouertie might be made rich §. 7. Christ saith S. Peter hath once suffered 1 Pet 3 18. for sinnes the iust for the vniust that he might bring vs to God and was put to death cōcerning the flesh but was quickned in the Spirit Yea euen when Christ suffered death Epiphanius
and art comforted all that see my good intent and there-with are pleased First his blessed Name be honoured thy comfort daily increased all our saiths for euer through Iesus Christ established Thine I. B. ⧠The contents of the whole booke following 1. OF God that he is great in power rich in mercie slowe to anger iust in iudgement righteous in all his wayes and wonderfull in all his works 2. What Man is by nature how short and vncertaine the dayes of his life are And how sure it is that after this life ended we must all appeare before the Iudgement seate of God to receiue euery one according as his works shall be 3. Of Christ why he came and what profit we haue by his Death Resurrection and Ascention 4. Of Faith Feare and Loue beeing three principall vertues necessarilie belonging to euery true Christian. 5. What the will desire of Almighty God is concerning men and how louinglie he admonisheth euery one to come to repentance promising mercy forgiuenesse to all those that amend 6. What manner of seruice is required of vs during this life both towards God and our Neighbour 7. Of trouble and affliction whereby God trieth the harts of all those that faithfully feare and loue him 8. Of the manifold benefites of God bestowed vpon the godly heere in this life with the promises of their euerlasting felicitie in the world to come 9. Of the heauie wrath of God against the wicked and vngodly heere in this world with the threatnings of their eternall torments in the world to come ⧠The Names of all the Authors mentioned in this Booke Christian Authours SAint Ambrose S. Augustine S. Ierome S. Chrisostome S. Gregory Clem. Alexandri Epiphanius Hillarius Origen Cyprian Cyrill Isidorus Basill Beda Anselmus Bernard Erasmus Constantius Vincentius Lactantius Ignatius Tertullian Theophilactus Ireneus Iusti. Martyr Cassianus Cassiodorus Eugenius Euagoras Fulgentius Fulgotius Luther Pet. Ramus Marlorate Plotinus Pacuuius Caluine Lyra. Boetius Virgilius Orosius Rauisius Pet. Lombardus Polion Maxentius Carolus Magnus Sigismundus Arnobius Anth. Gueuara Bullenger Leo. Aeneus Siluius Pet. Martyr Phil. MelancthoÌ„ Martin Bucer Hemingius Becon Osorius Beza Granado Iunius Tremelius Vrsinus Heathen Philosophers SOcrates Plato Hermes Plutarch Pythagoras Solon Cicero Macrobius Cleobulus Seneca Crates Thales Chilo Bias Menander Protogenes Antisthenes Anaxagoras Heraclitus Pyndarus Marcus Aurelius Gallen Hipocrates Alex. Seuerus Euripides Aristides Demonax Valerius Max. Dion Theophrastus Salust Quintilian Zenophon Isocrates Xenocrates Diogenes Aristotle Anacharsis Herodotus Thucidides ⧠Faultes escaped Page 14 line 4 for setteh reade setteth Page 39 line 4 for wondefull read wonderfull Page 63 line 25 for or God read our God Page 265 line 28 for that that it read that it Page 352 line 17 for body read belly Page 500 line 25 for misciefe read mischiefe Page 512 li. 20 for imagination read imaginations ⧠The Harmonie of holie Scriptures ¶ Of God that hee is great in power rich in mercy â—â—ow to anger iust in iudgement righteous in all his waies and wonderfull in all his workes VISDOM 15. verse 3. For to know GOD is perfect righteousnesse and to knowe his power is the roote of immortalitie Of God c. §. 1. MOyses the seruaunt of the liuing GOD after hee had seene many miracles and vvrought diuers vvonders through Diuine assistance before the face of Pharao King of Egipt and the children of Israel in the vvildernes talking on a time familiarly with his Maker amongst many other petitions humbly Exo 33. 18 besought the Lord to â—hew him his glorie Wherevnto the Almightie returned this 〈…〉 swere saying Thou canst not see my Exo 33 20. 〈…〉 or there shall no man see mee liue No man saith S. Iohn hath seene God Iohn 1 18 at any time the onely begotten Son which is in the bosome of the Father he hath declared him No man knoweth the Son saith Christ Math 11 27 but the Father neither knoweth anie man the Father but the Sonne and he to whom the Sonne will reueale him §. 2. What man hath seene GOD thâ—t the Ecclê° 43 31 might tell vs saith the Wiseman oâ— who can magnifie him as hee is Who shall declare * vnto vs the power of his greatnes Ecclus 18 4 or vvho will take vpon him to tell ouâ— his mercie Canst thou saith Zophar vnto Iob by Iob 11 7 8 9 searching finde out God Canst tâ—ou find out the Almightie to his perfection The Heauens are hie saith he what canst thou doe It is deeper theÌ„ Hell how canst thou knowe it The measure thereof is longer then the Earth and it is broader then the Sea By which kinde of questioning the holie man seemeth to tell vs that if we be not able to comprehend the height of heauen the depth of hell the length of the ea 〈…〉 or the bredth of the sea which are but 〈…〉 tures it wil be much more vnpossible for vs to vnderstand the perfection of the Creator which is God himselfe For hee as Sirach rightly saith is * aboue all his workes Ecclê° 43 28 §. 3. Salomon as we reade of him was the richest man in wisedome that euer liued and one that gaue his minde to knowe as much as man might know yet could he not by all his diligence come neere the perfection of the Almightie but plainely euen in his Booke of Wisdome confesseth both his owne and all other mens imperfections in that poynt where he sayth Hardly can we discerne the things that are vpon the earth Wisd 9 16. with great labour find we out the things which are before vs who can theÌ„ seeke out saith he the things that are in heauen For like as the grounde is appointed to beare the wood and the Sea to carrie his 2 Esdr 4 21 floods so they that dwell vppon the earth can vnderstand nothing but that which is vpon the earth and they that are in the heauens the things which are aboue the height of the heauens §. 4. Wisedome willeth vs therefore as Fulgosius Fulgosius sayth not to bee ouer-quisitiue in searching out either the secretes of Gods hidden counsell or the greatnesse of his incomparable maiestie for feare wee be suddainly smitten with the thunderstroake of his glorie But let it rather suffise vs in knowledge touching the proportion of his person to say as Plato that diuine Phylosopher saide Plato God is without any body invisible and also immortall whose forme cannot be deprehended with the eyes of mortall men nor yet described by any sensible knovvledge Or to say as learned Hermes Trismegistus Hermes sayd That is God which lacketh beginning and ending which God beeing made of none hath by his own power created all things Or els to say as much as a more worthie man then any of them both namelie holie Iob sayd Behold God is excellent wee Iob 36 26 know him not neither may the number of his yeeres
make whole and there is none that can deliuer out of mine hand I destroy the tokens of the Soothsayers Esay 44. 25 and make them that coniecture fooles I turne the Wisemen backward and make theyr knowledge foolishnes I forme the light and create darknesse Esay 45 7. I make peace and create euill I the Lord saith hee doe all these things §. 8. Our God is in heauen faith Dauid and Psal 115. 3 he doth whatsoeuer pleaseth him The heauen is his seate and the earth is Esay 66. 1. his footestoole Hee remaineth for euer his throne is Lam. 5 19. frō generation to generation * And there 1. Sam. 2 2. is no God like our God For hee as Salomon saith hath the Wisd 16. 13 power of life and death he leadeth down euen to the gates of hell and bringeth vp againe §. 9. God that made the world and all things Acts 17 24 25. that are therein saith the Apostle seeing that he is Lord of heauen and earth dwelleth not in Temples made with hands neither is he worshipped with mens hands as though he needed any thing seeing he giueth to all life and breath and all things For in him we liue and mooue and haue verse 28. our beeing Yea hee as Plato saith by his almighty Plato power is in all things and in euery part of the world by his prouidence all things are preserued gouerned and moued and hee himselfe is of none other either mooued or gouerned but is the first incomprehensible mouer The eyes of all things waite vpon him Psalm 145. 15 16. and he giueth them theyr foode in due season hee openeth his hand and filleth with his blessing euery liuing thing But if he hide his face they are troubled Psalm 104 29. if hee take away their breath they die and returne to their dust For in his hand is the soule of euerie lyuing Iob 12. 10. thing and the breath of all mankind §. 10. The earth is the Lords saith Dauid and Psal 24. 1 all that therein is the world is his and so are all they that dwell therein Prosperitie and aduersitie life and death Ecclus 11 14 15. pouertie and riches come of the Lorde Wisedome and knowledge and vnderstanding of the Lawe are all of the Lord loue and good workes come of him For hee only is the Authour of all goodnesse Hermes and the giuer of all good gifts Yea euery good and perfect gift as Saint Iames. 1. 17. Iames saith is from aboue and commeth downe from the Father of lights with whō is no variablenesse neyther shadowe by turning For the diuine nature and substance of Aristotle God suffereth neither change nor end because as Aristotle truly sayth it is both immutable and infinite §. 11. To come to preferment also is neyther Psalm 75. 6 7. from the East nor from the West nor yet from the South but the Lorde as Dauid saith is the Iudge hee putteth downe whō he will and hee setteth vp whom hee pleaseth It is the Lorde that giueth and it is the Iob 1 21 Lord that taketh away euen as it pleaseth the Lord so commeth things to passe §. 12. VVe read in the second booke of chronicles that when Asa King of Iudah was 2. Chron. 14 9 10 11. vrged to giue battaile against an Armie of tenne hundred thousand Ethiopians first before he beganne the fight hee made his humble supplication to the Almighty and in his prayer to shewe that the conquest consisted not in the great companie of his enemies souldiers but only in the might power of him that made both heauen and earth he said Help vs ô Lord our God It is nothing with thee to saue with manie or with no power helpe vs ô Lorde our God for we rest on thee and in thy Name saith hee are wee come against this multitude Ionathan likewise venturing by stealth 1. Sam. 14 6 to set vppon the Philistians garison at vnawares and beeing accompanied with none but onely his Armor bearer for his better encouragement he told him that it was not hard with the Lord to saue with many or with few For the victorie of the battell dependeth 1. Mac. 3. 19. not on the many thousands that are in the host but the strength commeth from heauen And is onely at his pleasure to be disposed whose power as * Iudith saith standeth Iudith 9 11. not in the multitude of Souldiers nor his might in strong men As may more at large be perceiued by reading the happy successe which folowed the enterprises of the aforesaide King Asa and Ionathan the Sonne of Saule against theyr enemies §. 13. Another example also concerning the power of Almightie God in this poynt is set downe in the booke of Iudges where Iudges 7 12 Gedion beeing appointed by the Lord to goe fight against the Midianites which were so mightie an host that as the Text sayth they lay in the valley like a company of Grashoppers and theyr Cammels were without number as is the sand by the Sea-side for multitude mustred vp an Armie Iuges 7. 2. 3. 4. 5. 6. of thirty two thousand men And when he had done thus the Lord God called vnto him and said Gedion the people that are with thee are too many for me to giue the Midianites into theyr handes least Israell make their vaunt against me say Mine hand hath saued me Now therefore saith the most Mightie proclaime in the audience of the people and say Whosoeuer he be that is timerous or fearefull let him returne and depart Then saith the Text there departed of the people twentie two thousand and ten thousand remained And the Lord called againe vnto Gedion and sayd The people are yet too manie bring them therefore downe vnto the water I will try them for thee there and of whom I say vnto thee this man shal goe with thee the same shall goe with thee and of whomsoeuer I say vnto thee this man shall not goe with thee the same shall not goe So Gedion according as he was commaunded brought downe the people to the water and the Lord said vnto him As many as thou shalt see to lap the water with theyr tongues as a dogge lappeth put thē by themselues and euery one that shal bow downe on his knees to drinke put them likewise apart Now among those tenne thousand that came to the water to drink there was found but onely three hundred which lapped the vvater by putting their handes to theyr mouthes by which 300. men God most miraculously saued Israel deliuered the Midianites into their hands So that both by this example the former that sentence of our Sauiour is verified where hee sayth * The things which Luke 18 27 are vnpossible with men are possible with GOD. And surelie as Plato sayth hee alone is Plato most worthy to be taken for
Adam out of the earth The second of man without woman as Eue of Adams ribbe The third of man woman as we are all now borne into the world The fourth and last of a virgine without man as Christ our Sauiour of the blessed virgine Mary And of all the creatures of GOD vnder the Sunne saith Lyra there is none Lyra. more noble and greater then Man for all things in the VVorld are â—ut vnder his power §. 7. O Lord how manifold are thy workes Psalme 104. 24 25 saith Dauid in wisedome hast thou made them all the earth is full of thy riches so is the sea great wide for therin are things creeping innumerable both small beastes and great There goe the shippes and the Leuiathan verse 26. also whom thou hast made to play therein They that saile ouer the Sea tell of the Ecclê° 43 24 25 perrils thereof and when we heare it with our eares we meruaile thereat For there be strange and wonderous workes diuers manner of beastes and tâ—e creation of Whales Yea such men see the vvorkes of the Psalm 107 24 25. 26 27 c. Lord behold his wonders in the deepe For hee coÌ„maundeth and rayseth the stormie winde and it lifteth vp the waues therof They mount vp to the heauen and descend downe to the deepe so that theyr soule melteth for trouble They are tossed to and fro and stagger like a drunken man and all their cunning is gone Then they cry vnto the Lorde in theyr verse 28 29 trouble and he bringeth them out of theyr distresse He turneth the storme to calme so that the wau◠〈…〉 ereof are still When they are quieted they are gladde verse 30. and he bringeth them to the Hauen where they would be Let them therefore confesse before the verse 31 Lord his louing kindnesse and his vvonderfull workes before the sonnes of men And let them exalt him in the congregation verse 32 of the people and prayse him in the assembly of the Elders For by his word hee stilleth the vvinde Ecclê° 43 23 and by his counsel he appeaseth the deepe and planteth Ilands therein §. 8. Beholde saith Salomon the vvorke of Ecclesi 7. 15 GOD for vvho can make straight that which he hath made crooked I know saith hee that whatsoeuer God Ecclesi 3. 14 shall doe it shall be for euer to it can no man adde and from it can none diminish for God hath doone it that they shoulde feare before him §. 9. Among the Gods saith Dauid there is Psalm 86 8 none like vnto thee ô Lorde neyther is there any that can doe like thy workes Thou hast made thy wonderfull workes Psalm 40 5. so many that none can count in order to thee thy thoughts towards vs I vvoulde declare and speake of them saith hee but they are moe then I am able to expresse §. 10. VVho can as the Psalmist saith declare Psal 106 2 the noble actes of the Lorde our God or shew forth all his prayse Which made heauen earth the sea Psaâ— 146 6 and all that therein is And which keepeth his fidelitie for euer VVhich also verse 7 executeth iustice for the oppressed and giueth bread vnto the hungry Psalme 147 8 9 Which couereth the heaueÌ„ with clowdes and prepareth raine for the earth and maketh the grasse to growe vpon the Mountaines Which giueth to beasts their foode and feedeth the young Rauens that cry vnto him Prayse him magnifie him as much as Ecclê° 43 30 ye can yet doth hee far exceede exalt him with all your power and be not weary yet can ye not attaine vnto it Neither may the number of his workes be counted For * his works are wonderfull Ecclê° 11 4 his works are glorious secrete vnknowne are his workes among men And * wee haue seene but a few thereof Ecclê° 43 32 Ecclê° 16 21 For the most * part of them are hid §. 11. To finish therfore this first poynt I will say as Iesus the sonne of Sirach saith As for the wondrous works of the Lord there Ecclus 18 5 6. may nothing be taken from them neither can any thing be put vnto them neyther may the ground of them be found out But vvhen a man hath done his best hee must beginne againe and when hee thinketh to come to an end he must returne againe to his labour Also * when vve haue spoken Ecclê° 43 27 much vvee cannot attaine vnto them But this is the summe of all that GOD is all Hee onely hath set his works in good Ecclê° 16 26 order froÌ„ the beginning and part of them hath he sundred from the other when hee first made them Hee hath garnished them for euer and verse 27 28 theyr beginnings so long as they shall endure they are not hungry nor wearied in theyr labours neither cease from their offices None of them hindereth another neither was any of them disobedient vnto his words For all his workes are exceeding good Ecclê° 39 16 and all his commaundements are doone in due season A man neede not to say VVhat is this Ecclê° 39 21 VVherefore is that For hee hath made all things for their owne vse Yea hee alone hath garnished the excellent Ecclê° 42 21 vvorks of his vvisedome And he is froÌ„ euerlasting to euerlasting for euer vnto him may nothing be added neyther can hee be diminished hee hath no neede of anie Counseller ¶ What Man is by nature how short and vncertaine the dayes of his life are And howe sure it is that after this life ended we must all appeare before the Iudgement seate of God to receiue euery man his wages or reward according to the works which he hath doone in this life WISDOM 2. verse 23. 24. God created Man without corruption and made him after the Image of his owne likenes Neuerthelesse through the enuy of the deuill Death came into the world ¶ Of Man and of his naturall inclination §. 1. WE reade in the third of Genesis that when Almightie GOD pronounced the heauie sentence of his great displeasure conceiued against our first Father Adam for tasting the fruite of the forbidden Tree hee closed vp the end of his speech with this Period telling Adam that as concerning his body hee was created of no better thing then the very dust of the earth and Gene. 3. 19. that into dust he should be turned againe VVee reade also that the Prophet Dauid in the 144. psalme demaunded of God this question saying Lord what is Man Psal 144. 3. that thou regardest him or the sonne of Man that thou thinkest vpon him And being sufficiently instructed by the holy Ghost hee presently giueth aunswere in the same place to his owne question saying * Man is like to vanitie his dayes are verse 4. like a shadow that vanisheth §. 2. VVhat is Man saith Sirach Whereto
flash and the largest date of his daies to no longer abiding then a bauens blaze And with good consideration also dyd that Wiseman silently make aunswere who beeing demaunded what he thought of the life of man Suddainly turned himselfe about before them that asked the question Solon and presently departed out of their sight Giuing them thereby to vnderstand that our life is no more but onely a turne about and of short continuance §. 5. Short is Mans life saith Aurelius and Mar. Aur. vpon very short and suddaine vvarning we are commaunded to leaue the Worlde to close our eyes and to follow the common course of death Yea assoone as thou art borne to possesse the earth incontinent Death issueth Basill out of his Sepulcher to finde thee and although thou art vncertaine and knovvest neyther when nor where he will meet thee yet must thou remember that alwayes and in euery place he seeketh for thee And when thy last howre is come necessitie Polion carrieth thee hence though thou bee neuer so much vnwilling to depart For Death is a thing that cannot bee Pythagoras eschewed and therfore it ought of all men the lesse to be feared §. 6. VVhat man liuing in this vvorld saith Thales Thales can eyther by his power or policie preuent the suddaine stroake of death or vvho can assure himselfe of so much certaintie as to performe tomorrow what he left vndone to day For man hath no assurance of his owne life but liues vncertaine of his last howre finding nothing in this world that he may boldly leane or trust vnto Hee vvanders alwayes vp and downe Socrates among most vncertaine and doubtfull chaunces onely comforting his mind with hope but neuer knowing certainlie vvhat shall befall him or howe when or where he shall leaue his carkasse When hee goeth out of his house hee is Seneca not sure to returne into the same againe and when he entereth into his house hee is asmuch vncertaine to goe foorth againe Likewise when he sitteth downe to meate he knoweth not that he shal rise vp againe and lying down in his bed at night he cannot promise to come safe from thence the next morning But this thing onely of all other in the Demonax world is most certaine to man that death is common to all though to some one way and to some another §. 7. Lastly if we well weigh with our selues how fraile short and vncertaine the life of man is we shall finde small cause to blame Zerxes that great King of Persia for weeping wheÌ„ from the toppe of an high Hill hee behelde his whole Army and fell into this remembrance with himselfe that within fewe yeeres following there should not one man among so many thousands in that huge company be left aliue With as little reason also may vvee reproue Thales the Philosopher for saying The life of man is no more but euen as it were the shooting of a starre that passeth at a trice and is quickly gone out of sight and within a little vvhile after the verie signe thereof which was left behind vanisheth out of sight also So fareth it vvith man For within few daies after he is dead the very remembrance of him dyeth with his life though the party in this worlde were neuer so great and honourable Besides this is very certaine that there is Salust nothing in this tottering world among meÌ„ perpetuall nor any thing firme stable but all thinges passe repasse continually like vnto the ebbing flowing of the Sea And all things at the last haue an end by Mar. Aur. Death saue onely Death himselfe whose end is vnknowne For black vglie Death maketh al things Augustine subiect to the rigour of his Law And as there is nothing among men â—laeto more certaine then death so is there nothing more vncertaine to man then the howre of his death ¶ Of the many miseries happening to Man in this life §. 1. GReat trauaile saith Sirach is created Ecclus 40 1 2 3 4. for all men and an heauy yoake vppon the sonnes of Adam from the day that they goe out of theyr Mothers vvombe till the day that they be buried in the earth the common Mother of all things Namely theyr thoughts and theyr feare of hart theyr imagination of the thinges they waite for and the day of theyr death Euen from him that sitteth vpon the glorious throne vnto him that is lowest the most simple vpon earth From him that is gorgiously arrayed and weareth a Crowne Ecclus 40. 5 6 7 8 c. euen vnto him that is but homly porelie clothed there is nothing but wrath enuie trouble vnquietnesse and feare of death with rigorous anger and strife Also in the time of night vvhen Man should take his rest vpon his bed the sleep changeth his vnderstanding and knovvledge so that little or nothing is mans rest in his sleepe as well as in the day of his labour For hee feareth and is disquieted in the vision of his hart like vnto one that runneth out of a battaile And when all is past he awaketh out of his sleepe and meruaileth that the feare was nothing Such things as these happen vnto all flesh both man and beast but seuen times more vnto the vngodly And this also is the state or condition of Mans life sette downe by the holy Ghost himselfe in the booke of Iob That while Iob. 14 22. man liueth he shall be sorrowfull and so long as his soule is in him it shal mourne Onely the Sunne the Moone the starres Marlorate the Sea the Land are pleasant because they are by nature beautifull but all other thinges are doubtfull and greeuous And Man aboue them all for if any good thing happen vnto him hee feeleth vndoubtedly there-withall somâ— inward sorrowe and discontentment Yea the whole life of man is of it selfe a Menander most greeuous thing ful fraught with miserie and continually accompanied vvith innumerable cares and griefes So that it is counted no better thing but Plato euen a miserable fetter which chayneth the pure and euerlasting soule to the vile sinfull and corruptible body §. 2. Certainly saith Hermes God hath so Hermes ordained for man-kinde that vvee should liue in care For wee see by often experience that among all things liuing moouing vpon earth none is more miserable or wretched then Man All manner of beastes are during thys Menander life farre more happy wiser then man For behold the Asse of beasts no doubt a most simple and miserable creature yet hath hee no harme through his owne default saue what doth hap to him by nature But wee besides our naturall euils dailie procure vnto our selues many other For vvee are angry for euery little misfortune displeased at euery euill worde amazed at euery strange chaunce and afraid of euerie shadowe Yet is there none either so great
an Oratour Plato or so mightie an Enchaunter as the life of Man is for it subtilly perswadeth vs the contrary of that which wee often both see in others and feele in our selues For notwithstanding that we knowe our owne frailetie and that wee must die yet vvhat wrongs what hatreds what labours of the body and molestations of our minde doe we greedily deuise and daily begin afresh euen as it were in hope or rather full assuraunce of so much time of life as shall be sufficient to finish our determinations and suffer vs to enioy the desired fruite of our enterprises Rightly therefore saith the Phylosopher Socrates that the cheefe cause of all euils that happen to man is man him-selfe for hee through his greedy lusts and couetous desires is both troublesome to himselfe and offensiue to all other creatures VVhat a shame and folly is it then for Theophr men to complaine of God for the shortnesse and many miseries of their life when as they themselues through riot malice contention murder and vvarres make it much more shorter and fuller of troubles then otherwise it would be both in themselues and sundry other men §. 3. If man would consider well his life saith Marcus Aurelius Aurelius hee should surely finde that there is nothing in it but trouble of hart vexation of minde combersome businesse and carefull thoughts One while prouiding things necessary to defend the body from cold another while seeking meanes needfull to protect it from too much heat To day diligent in casting plots which way hee may best augment his wealth to morrow circumspect howe hee may safely keepe the goods which he hath alreadie gotten Sometime very prouident for the foode of his belly next altogether mindfull for clothes to his backe In the day time molested with a thousand cogitations in the night time disquieted vvith fantasies and visions So that hee is neuer apt of himselfe to Bias. keepe any meane or measure in his actions concerning either gladnesse or sorow but is continually driuen and carried away by the violence of affection sometime vvith compassion and sometime with rage and furie euen as his desire present doth ouerrule and gouerne him VVhereby it is manifest that miseries in Herodotuâ— this world haue power ouer man not man ouer miseries And sooner shall vvee want teares to lament Senecâ— then cause of sorrowe to complaine during this life Wherefore if we reckon our life by the Melancthon yeeres of nature howe long wee may liue wee shall finde the time very short but if we count it according to the coÌ„tinuall cares and troubles therein we shall thinke it too too long And surely were it not for the hope wee Bernard may haue heere to attaine at last to the kingdom of heauen this life of ours would seeme little better then the life of hell it selfe §. 4. O life saith Pythagoras how or which Pythagoras way may a man gette from thee vvithout deaths helpe Thy euils are infinite and no man is perfectly able either to auoyde or to abide them For there is no kinde of life in this world Menander but it may be exceedingly discommended as hauing in it no notable vvoorthy or honorable thing but all mingled with frailty weakenes and many molestations VVhat life then should a man leade Abroad that is to say in offices he is oftentimes combered with strifes and many troublesome actions at home he is vexed with greefes in the fielde wearied with labours on the sea molested with feare in wandering or â—ournying if it be voyde of perrill yet shall hee finde it painfull and tedious Art thou a maried man then canst thou not liue without cares Art thou vnmaried then is thy life vaine solitary Hast thou chyldren they bring with them many sorrowes Hast thou none the want of them makes thy life seeme vnpleasant Art thou a young man youth is wanton wilde and foolish Art thou an olde man age is froward weake and feeble §. 5. Alas alas saith the vveeping Phylosopher Heraclituâ— how many are the miseries strange the calamities that diuers wayes happen to men in this life One beeing in the morning in wealthy estate is by some suddaine accident ere night made miserably poore and needâ—e wofully bewayling the losse of his children wife and goods Another lamenteth the lacke of his health libertie or necessary liuing A third labouring for his liuing mayneth himselfe by mischaunce with his owne working-toole whilst hee is earnestly plying his busines The idle person is pined vvith famine bitten with dogs imprisoned and whipped in euery good Towne The gamster breaketh his leg in dauncing his stones in vaulting his lunges in running his arme his shoulder or his necke in wrestling The adulterer consumeth himselfe with botches and filthy lepry The dicer is suddainly stabbed in with a dagger The studient is continually troubled vvith the rewme or the gowte VVhat man is free from the strokes of theeues and murtherers or from the woundes slaughters and violence of souldiers Besides all these wee often see iust innocent men wrongfully punished imprisoned banished and some-time put to a shamefull kinde of death Chyldren are smothered in the cradle fall into the fire are drowned in the vvater ouer-run vvith beastes poysoned with Spyders murthered plagued or infected with the corruptioÌ„ of the ayre And besides these also we are subiect to diuers sicknesses and casuall mishaps as falling of houses dearth famine thunderbolts lightning floods and many moe troublesome chaunces vvhich suddainly light vpon all mankind indifferentlie The consideration whereof caused Aristotle Aristotle to say That Man is the patterne of frailety the spoyle of time the play of fortune the image of inconstancie the tryall of enuie and misery and all the rest of him fleame and choller ¶ Of the causes why God suffereth man to be so much subiect to misery §. 1. THE many miseries happening to Granado man in this life are ordained of God saith Granado as a punishment for our sinnes and a meanes to vvithdraw our harts from the inordinate loue of this present world Yea the very cause saith he why God would haue vs to be so often molested and vexed in this life is that wee might the more willingly forsake it and sigh continuallie for the true life vvhich is only to be enioyed in the world to come For little reckoning would we make Hâ—rmes small regard would we haue of the blessed life of the soule which it entereth into after it is parted from the body if this life had any certaine pleasure in it Wherefore hee that thinketh to liue in Plato this world without labour and sorrowe is a foole for GOD hath so appointed our state that we by vertue of our soule should suffer subdue all kinde of aduersities Yea God hath purposely ordained the Euagoras greefes miseries sorrowes of this life to be so many and
so great and the pleasures thereof so small and fewe to make vs the more desirous of the heauenly life which is nothing els but ioy and pleasure And surely it seemeth by the speech of the Apostle that he knew well which was the better choyse of the twaine vvhen hee said * I desire to be dissolued or loosed Philip. 1 23 from this flesh and to be with Christ which is best of all For we know saith he that if our earthly house of this tabernacle be destroied we 2 Cor 5 1 2 haue a building giuen of God that is an house not made with hands but eternall in the heauens And therefore doe wee sigh desiring to be clothed vvith our house which is from heauen §. 2. These things being thus ô howe happie Rauisius were it nowe saith Rauisius for vnhappie man if forgetfulnesse deceiued him not to remember the sickle estate of his life both how short it is and also how full of miserie vanitie and woe an approued exile and hath nothing in it permanent But is euen a continuall conflict strife Mar. Aurâ—l warre a wandering wildernesse and a vale of wretchednesse wherin we are continually compassed with most terrible fierce and feareful enemies to the deadly wounding sleying and ouer-throwing both of body and soule into hell All these miseries considered why should man then haue any desire to liue in this wretched world to abide in such a lothsome and laborious life VVere not death much rather to be desired VVere not the howre of death much better then the continuaunce of such a life For to the godly death is no death but rather the most happie messenger and quick dispatcher of all such displeasures the end of al trouble and sorrow the bedde of all rest the doore of good desires the gate of gladnesse the port of Paradice the hauen of heauen the entrance to felicity the manumission from all griefe and misery and the beginning of euerlasting ioy and blessednes Death therefore ought rather to be desired Hâ—rmes then despised for it changeth vs from this world of vncleanenes shame to the pure world of worship and worth From this transitory life to life euerlasting from a worlde of folly and vanities to a worlde of wisedome reason and truth and from a world of trouble trauaile and paine to a world of rest comfort and consolation Let each man therfore wisely consider of Pacuuius his own estate let him also feare to offend the maiestie of Almightie God and not feare the day nor howre of death but alwayes abide with patience his appoynted time and vvhen hee perceiueth that his turne is come let him giue thanks vnto his Maker for his change ¶ Of the parting of the soule from the bodie and of the immortalitie thereof §. 1. TO all thinges saith Salomon there Eccles. 3 1. 2 is an appointed time and a time to euery purpose vnder the heauen a time to be borne a time to die a time to plant and a time to pluck vp that vvhich is planted For here haue we no continuing Citty Heb. 13 14 but we seeke one to come All flesh waxeth old as doth a garment Ecclê° 14. 17 and this is the condition of all times Thou shalt die the death For vvhat man is he that liueth shal Psal 89 48. not see death Sith that law is generall which coÌ„maundeth Salust to be borne and to die §. 2. All things that are of the earth saith Sirach Ecclê° 40 11 shall turne to earth againe and they that are of the waters shall returne into the Sea But the soule or spirit of man being immortal Eccles. 12. 7 shal returne vnto God that gaue it For as the beginning of our creation coÌ„meth Aristotle from GOD so it is meete that after death our soule returne vnto him againe §. 3. GOD hath created saith Beda three Beda kindes of liuing Spirits the first incorporeall proper to Angels onely the second couered ouer with flesh but not mortall or dying there-with that is the soule or Spirite of man dwelling in his body the third carnall and dying with the flesh namelie the spirite or life of beastes The soule of man also beeing once Augustine made shall surely endure for euer eyther in the body or out of the body For it should neuer beare the name to bee made according to the Image of Gods own likenesse if it might possibly be enclosed in the bonds of death §. 4. The most precious excellent creature Hermes that God hath created here on earth saith Hermes is man the most worthy thing in him is his soule or spirit vvhich endeuouring in this life to follow goodnes shall after death be rewarded with eternal glory For this is to be beleeued that the soules Socrates of good men so soone as they are foorth of the bodie they passe speedily into a better life but the soules of the wicked goe from this world to a worse If death were the dissoluing both of bodie Plato and soule then happy were the wicked which beeing once ridde of theyr bodie should also for euer after be ridde of theyr soule and wickednes but forasmuch as it is euident that the soule is immortall there is no comfort left for the vngodly to trust in For the immortalitie of the soule excludeth all hope from the wicked and establisheth the good in theyr goodnes §. 5. By the iustice of God saith Plato the Plato soule must needes be immortall and therfore no man ought to liue carelesse or negligent thereof For though the body die yet the soule Solon dieth not but by the stroke of death it passeth foorth of the body into another world more swiftly theÌ„ any bird that flieth Yea the soules of all men doubtlesse Socrates are immortall but the soules of the godlie are both immortall and diuine Wherefore if thy soule be good the Basill stroke of death cannot hurt thee for thy spirit shall thereby liue blessedly in heauen §. 6. But for better proofe of this matter then the speech of any Philosopher in the world can affoord we finde it plainly affirmed in the Gospell of S. Luke by the testimonie Luke 16 22 23. c. of Truth it selfe that the soule of Lazarus was no sooner out of his body but it vvas immediatly carried vp by the Angels into Abrahams bosome Contrariwise the soule of Diues after his death was speedily borne to hell torments The first to ioy pleasure the last to paine greefe Betweene which two places also there is such a great gulfe or swallowing pit sette that there cannot possibly be any passage from one of them to the other Saint Iohn likewise witnesseth in the Reuelation that wheÌ„ the 5. seale of the booke Reue. 6. 9. of God was opened he saw vnder the Alter in heauen the soules of them that were
killed heere on earth for the word of God and for the testimonie of his truth And to shew that they liue there he further addeth in the next veâ—se folowing that they cryed vnto God with a loude voyce verse 10 saying Howe long Lorde holy and true tariest thou to iudge auenge our blood c. King Salomon also in his booke of wisdome affirmeth that the soules of the righteous Wised 3. 1. 2 3 4. are in the hande of God and no torment shall touch theÌ„ Though in the sight of the vnwise saith hee they appeared to die and their end was thought greeuous and their departing from vs destruction yet they rest in peace and though they suffer paine before men yet is theyr hope full of immortality §. 7. Besides these former places of holy scripture wee finde also diuers other proofes in the booke of God concerning this poynt as namely the hopefull speech of Dauid vvho when newes was brought him that his base-borne child for whom hee fasted prayed and wept was dead hee lamented no longer but presently washed his handes and called for meate And being demaunded 2 Sam 12. 23. the reason thereof by his seruants hee aunswered I shall goe to him but he shall not returne to mee Also when old Tobias was derided of his kinsfolkes and acquaintance and scoffingly Tobie 2. demaunded by theÌ„ where his hope was for the which he had doone almes and buried the dead considering he was now euen after the finishing of a good vvorke suddainly smitten blinde hee nothing there-with dismayed confidently rebuked them saying Say not so for wee are the children of holy men and looke for the life which God shall giue vnto them that neuer turne their beleefe from him The same Tobias also at another time to witnesse vnto the worlde vvhat confident hope hee alwaies had of the soules immortalitie earnestly requested of the Almightie Tobie 3 6 that his spirit might be taken from him and that his body might be dissolued and become earth The like may be read in the prayer of Elias wheÌ„ he desired to die saying ô Lord 1 Reg 19 4 I pray thee take my soule for I am no better then my Fathers c. §. 8. And to shew yet a little further that it resteth in the power of God to take the soule from the body and to giue it againe at his pleasure vvee finde in the first Booke of Kings that the fore-said Elias found such 1 Reg 17 22 23. fauour in the sight of God that vvhen the sonne of his hostesse was dead he through his earnest prayer obtained that the childes soule was restored to him againe So did Elisha in the same manner obtaine 2 Reg 4 32 33. his peticion of the Lord and reuiued the dead body of the Shunamites sonne We reade also in the Gospell written by S. Mathew that after our Sauiour had giuen vp the Ghost the Scpulchers of dead Math 27 52 53. men through the miraculous working of the Almightie opened themselues and many bodies of the Saints which slept arose and came foorth of the graues after his resurrection and vvent into the holie Citty and appeared vnto many So that by these sayings and examples Gene 5 24. 2 Reg 2 1â— Num 16 32 33 with the taking vp of Henoch and Elias both body and soule into heauen the swallowing downe of Corath Dathan and Abiram quicke into hell and sundry other proofes in the Booke of God to this purpose we may sufficiently assure our selues that the soule of Man is immortall that there is not onely a place of rest ordayned of God for the godly but also a lothsome pitte or place of punishment appointed by him for the wicked after this life The veritie whereof is likewise further witnessed vnto vs by the wordes of S. Augustine Augustine where he sayth The soules of the godly beeing separated from their bodies are in rest and the soules of the vngodlie doe suffer punishment vntill such time as the bodies of the righteous doe rise againe vnto life euerlasting and the bodies of the vnrighteous vnto eternall death which is also called the second death ¶ Of the first Iudgement after death called by Diuines particuler Iudgement when the soule of euery man after it is parted foorth of his body shall presently receiue sentence from God eyther of eternall ioy or euerlasting payne §. 1. IT is appointed vnto men saith the Apostle Heb 9 27 that they shal once die and after that commeth the iudgement For wee must all appeare before the Iudgement-seate of Christ that euery man 2 Cor 5 10 may receiue the workes which are done in his body according to that he hath done whether it be good or bad Also at the very houre of death the soule Cyprian must render vp a particuler account vnto God concerning all her doings in this life and then shall it be iudged knowe assuredly what shall become of it for euer If it finde fauour in the sight of God it Basill shal presently enter into the rest and ioy of the righteous if otherwise it shall be condeÌ„ned by the Iudge to perpetual torments Yea Of euery idle vvorde that men Math. 12. 36 shall speake in this life they shal giue an account at the day of iudgement For GOD will bring euery worke into Eccles. 12. 14. iudgement with euery secret thing whether it be good or euill Hee vvill render vnto man according to Iob 34 11. his worke and cause euery one to finde according to his way That is to them which by continuaunce Rom 2 7 8 in well dooing seeke glorie and honor immortalitie shall be eternall life but vnto them that are contentious and disobey the truth and obey vnrighteousnesse shall be indignation and wrath Tribulation and anguish also shall be Rom 2 9 10 vpon the soule of euery man that doth euil of the Iewe first and also of the Grecian But to euery man that doth good shall be glory and honour and peace c. §. 2. Againe so soone as the soule of man saith Augustine S. Augustine is parted froÌ„ the body it passeth presently to the tribunall seate of God vnder the custodie both of good and euill Angels and after it hath there abidden the triall of a straite examination it shall forthwith receiue the sentence either of eternall blessednes or els of endlesse vvoe and miserie Yea euery one of vs shall giue accounts Rom 14 12 of himselfe to God And euery man shall receiue his wages 1 Cor 3 8. or reward according to his worke But in most happy state shall the soules Beda of all the godly bee after theyr departure hence vvho through grace giuen them from GOD haue earnestly in this life resisted euill and followed goodnes for they shall then enter into that place of perpetuall happines which Christ their Captaine hath prepared
for all the companie of the faithfull in the kingdome of his Father And thus much likewise witnesseth the words of S. Iohn in the Reuelation where hee sayth * Blessed and holy is hee that Reue. 20 6◠hath part in the first resurrection for on such the second death hath no power Blessed also are the dead which hereafter Reu◠14 13 die in the Lord euen so saith the Spirite for they rest from theyr labours and theyr workes follow them ¶ Of the last Iudgement after death commonly called the general iudgement or Doomes day When the body and soule of euerie Man departed out of this life beeing by the power of God ioyned againe together shall with the rest of all mankind then liuing receiue the finall sentence either of eternall pleasure or paine §. 1. AFter death saith Esdras shall the 2 Esdras 14. 35. day of Iudgement come vvhen we shall liue againe and then shall the names of the righteous be made manifest and the workes of the vngodly shall be declared And many of them that sleepe in the Dan 12 2. dust of the earth shall awake Some to euerlasting life and som◠to shame and perpetuall contempt §. 2. But before the comming of this day saith Christ there shall be great warres Luke 21 10 11. troubles in the worlde For Nation shall rise against Nation and Realme against Realme There shall also be great Earthquakes in diuers places and pestilence and hunger and fearefull things appearing frō heauen and many other great signes and wonders There shall be signes in the Sunne and Luke 21. 25 26 in the Moone and in the starres and vpon the earth trouble among the Nations with perplexitie The Sea and the waters shall roare and mens harts shall fayle them for feare and for looking after those thinges which shall come on the World For the powers of heauen shall be shaken §. 3. After this shall appeare the signe of the Math. 24 30. sonne of man in heauen and then shall all the kindreds of the earth mourne Then also shal the wicked goe into the Esay 2 19 holes of the Rockes and into the Caues of the earth frō before the feare of the Lord and from the glory of his Maiestie vvhen he shall rise to destroy the earth Then shall they beginne to say to the Luke 23 30 Mountaines fall on vs and to the Hils couer vs hide vs from the presence of him that sitteth vpon the throne and from the Reue 6 16 17 wrath of the Lambe for the great day of his wrath is come and who can stand In those dayes men shall seeke death and Reue 9 6. shall not finde it and shall desire to die death shall flee from them And they shall see the Sonne of man Math. 24. 30 come in the clowdes of heauē with power and great glory Who beeing ordained of Acts. 10 42 * God to be the Iudge both of the quicke and deade shall sende his Angels vvith a Mat. 24 31. great sound of a trumpet and they shal gather together his Elect from the 4. windes and from the one end of heauen vnto the other §. 4. Then shall Christ sitte vpon the throne Math 25 31 32 33. of his glory and before him shall be gathered all Nations and he shall seperate them one from another as a sheepheard seperateth the sheepe from the goates And hee shall set the sheepe on his right hand and the goates on the left The shall the earth restore those that 2 Esdr 7 3◠haue slept in her and so shall the dust those that dwell therein in silence and the secret places shall deliuer the soules that were cōmitted vnto them And they shall come foorth that haue Iohn 5 29. doone good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation For Christ our righteous Iudge vvill Math. 16. 27 then giue to euerie man according to his deedes And reward euery one according Reue 22 12 as his worke shall be Hee will then say to the righteous whom Math 25. 34 35 c. hee hath placed on his right hand Come yee blessed of my Father inherite yee the kingdom prepared for you from the foundations of the world For I was hungry ye gaue mee meate I was thirstie and yee gaue me drinke I was a stranger and yee lodged mee I was naked and yee clothed mee I was sick and yee visited me I was in prison and yee came vnto mee Then shall the iust say Lord when haue we doone these things vnto thee And the King shall answere Verily when you did them to the least of my bretheren you did them to mee Then will he say to the wicked standing Math. 25 41 42 c. on his left hand Depart from me yee cursed into euerlasting fire which is prepared for the deuill and his Angels For I vvas hungry and ye fed mee not I was thirstie and ye gaue mee no drinke I was a stranger and ye lodged mee not I was naked and you clothed me not I was sicke in prison and ye visited me not Then shall they also aunswere saying When ô Lord haue wee seene thee hungry or thirstie or a stranger or naked or sicke or in prison and haue not ministred vnto thee And he shall aunswere Truly I tell you inasmuch as yee haue not doone it to one of the least of these my bretheren yee did it not to mee And these men shall goe into euerlasting paine and the righteous into life eternall §. 5. Miseries saith Esdras shal then vanish away 2 Esdr 7 33 34. and long suffering shall haue an end Iustice onely shall cōtinue the Truth shal remaine and Faith shall be strong The worke shall follow and the rewarde verse 35 shall be shewed the good deedes shall be of force and vnrighteousnes shal beare no more rule For the day of Iudgement shall be the 2 Esdr 7 43. end of this world and the beginning of the immortalitie to come wherein all corruption shall cease Then shall no man bee able to saue him 2 Esdr 7. 45 that is destroyed nor oppresse him that hath gotten the victory §. 6. VVe finde in the New Testament that Saint Paule the Apostle vvriting to the Corinthians to prooue the resurrection of the dead and the second cōming of Christ vseth many arguments to expresse the same and neere vnto the end of his chapter he thus concludeth * Behold I shewe 1 Cor 15 51 52 53 you a secret thing vve shall not all sleepe or die but wee shall all be changed in a moment in the twinckling of an eye at the last trumpet for the trumpet shall sound and the dead shall be raised vp incorruptible and we shall be changed For this corruptible must put on incorruption And this mortall must put on immortality c. According
also to the former part of the Apostles speech in the afore-saide chapter concerning the comming of Christ to iudgement with the resurrection of mens bodies and the immortality of the soule speaketh holy Iob in the 19. of his booke with a confident and perfect hope thereof saying * I am sure that my Redeemer liueth Iob 19 25 26 27 and that he shall stand the last on the earth And though after my skin wormes destroy this bodie yet shall I see GOD in my flesh whom I my selfe shall see and mine eyes shall behold and none other for me though my raines are consumed within mee The aforesaide S. Paule likewise comforting the Thessalonians with the remēbrance of the resurrection of the body and last Iudgement saith thus * I vvould not 1. Thes 4 13. 14. 15. 16 c. Bretheren haue you ignorant concerning them that are a sleepe that ye sorrow not euen as other which haue no hope For if we beleeue that Iesus is deade and is risen euen so them which sleepe in Iesus vvill God bring with him For this say we vnto you by the worde of the Lorde that vvee which liue and are remaining at the comming of the Lorde shall not preuent them which sleepe For the Lord himselfe shall descend from heauen with a showte and with the voyce of the Archangell with the trumpet of GOD and the dead in Christ shall rise first Then shall we which liue remaine be caught vp with them also in the Clowdes to meet the Lord in the ayre and so shall wee euer be vvith the Lord. By the testimony of vvhich places it plainely appeareth that at the last iudgement there shall not onely bee a generall raysing vp of all mens bodies which from the beginning of the vvorld haue already departed out of this life but also a suddain changing of all mens bodies then liuing on the earth which change shal be vnto them in sted of death And then shal the saints of God presently after the finall sentence frō Christ our Iudge pronounced enter both body soule into endlesse pleasure the wicked both body and soule into eternall paine ¶ of the vncertaine time of the last Indgement §. 1. NOvv for that the time of this day is vncertaine the houre of Christes comming vnknowne our Sauiour himselfe his beloued Apostles haue therefore vouchsafed to leaue behind them many forewarning speeches as a very necessary meanes to make vs more wary watchfull of the same Affirming that suddainly * and in an houre that we think not Math 24. 44 will the sonne of man come But of that day and howre saith Christ Math 24 36 knoweth no man no not the Angels of heauen but my Father onelie But as the dayes of Noe were so likewise Math. 24 37 38 39 shal the comming of the Sonne of man be For as in the dayes before the floode they did eate drinke marry and giue in marriage vntill the day that Noe entred into the Arke and knewe nothing vntill the flood came and tooke thē all away so shal also the cōming of the sonne of man be Likewise also as it was in the dayes of Luke 17 28 29 30 Lot they eate they dranke they bought they solde they planted they built but in the day that Lot went out of Sodome it rained fire brimstone from heauen and destroyed them all After these ensamples shal it be in the day when the sonne of man is reuealed At that day he that is vpon the house Luke 17 31 his stuffe in the house let him not come downe to take it out and hee that is in the fielde likewise let him not turne backe to that he left behind Then two shall be in the fieldes the one Math. 24 40 41 42. shall be receiued the other refused two women shall be grinding at the Mill the one shall be receiued and the other shal be refused Watch therfore for yee know not what houre your Maister will come Whether at euen or at midnight at the Mar 13 35 Cock-crowing or in the dawning Of this be sure saith Christ that if the Math 24. 43 44. good-man of the house knew at what time the thiefe would come hee woulde surelie watch not suffer his house to be digged through Therfore be ye also readie for in the houre that ye thinke not will the sonne of man come If thou wilt not watch saith hee I vvill Reue 3 3 come on thee as a theefe thou shalt not know what houre I will come vpon thee §. 2. These and sundry other such like speeches are set down in the New-Testament as admonishments to forewarne vs caueats to make vs careful how we spend our time least at that houre wee be found with the fiue foolish Virgins vnprouided For * the day of the Lord will come as a theefe 2 Pet 3 10. in the night in the which the heauens shal passe away with a noyse and the elements shal melt with heate the earth with the works that are therein shal be burnt vp Seeing then that all these thinges must be 2 Pet. 3. 11. 21 13 14. dissolued what manner of persons ought we to be in holy conuersation godlines looking for and hasting to the comming of the day of God by vvhich the heauens beeing on fire shall be dissolued and the elements shall melt with heate But vvee looke for newe heauens and a new earth according to his promise wherein dwelleth righteousnesse Wherfore beloued seeing that yee looke for such things be diligent that yee may bee founde of him in peace without spot and blamelesse c. And take heede to your selues least at Luke 21 34 any time your harts be oppressed with surfetting and drunkennesse and cares of this life and least that day come on you at vnwares For as a snare shall it come on all them verse 35 36 that dwell on the face of the vvhole earth VVatch therefore and pray continually that ye may be counted woorthy to escape all those thinges that shall come to passe and that ye may stand before the Sonne of Man And those things that I say vnto you I Mar 13 37 say vnto all men vvatch For blessed is that seruaunt whom his Math 24 46 Maister when he commeth shall finde so dooing ¶ Of Christ Why hee came into the world and of the profit vvee haue by his Death Resurrection and Ascention IOHN 17. verse 3. To know GOD and Iesus Christ whom he hath sent is life euerlasting ¶ Of Christ. c. §. 1. AT sundry times and in diuers manners Heb 1 1 2 saith the Apostle God spake in the old time to our Fathers by the Prophets in these last dayes hee hath spoken vnto vs by his Sonne vvhom he hath made heire of all things by whom also he made the worlds Who beeing the brightnesse of the glorie
heauen glorified hee is able by his owne power to raise vp all those that be his members from death For his Resurrection euen vnto the dead Bernard is life to the Saints glory and to sinners mercie And like as when a man is cast into the Chrisostome Sea hauing all his body vnder the vvater and that there is nothing to be looked for but present death yet if hee carry his head aboue the water theâ—e is good hope of his recouerie so Christ himselfe though hee were dead and buried in the graue is risen againe as a sure pledge that all the iust shal likewise rise againe For hee is the headâ— vnto his Church and therefore all his members must needes follow him in theyâ— time §. 2. The resurrection of our Sauiour Christ Augustine saith S. Augustine vvâ—s long since preâ—â—gured in our first Father Adaâ— For as he rising from his sleepe did know Eue to â—e flesh of his flesh so Christ rising from â—is death by the wound of his side acknovvledged his Church And his resurrection is sufficiently â—uailable Augustine for all them that beleeue in him for by the same power whereby he raised himselfe he raiseth all his members and therefore he is called a quickning Spirit Besides it was most needfull that Christ Ambrose our Sauiour shoulde rise againe after his death for these three causes following First that he might thereby shewe to all the people of God that he had fully ouercome death Secondly Christ vvhich died vvas the sonne of GOD therefore the Authour of life it selfe and for this cause it was neyther meete nor possible for him to be holden of death but needes he must rise from death Thirdly Christ his Priest-hood consisteth of two parts one to make satisâ—faction for sinne which he perâ—â—â—ted by his one onely sacrifice vpon the Crosse the other to apply through the secrete working of his holy Spirite the vertue of this sacrifice to euery one that beleeueth in him vvhich could not be vnlesse hee had risen againe from the dead §. 1. CHrist our Sauiour hauing once offered himselfe a sufficient sacrifice vnto his Father for our sinnes sitteth as the Apostle saith for * euer at the right hand of Heb 10 12 13. God and from hence-forth tarrieth vntill his enemies be made his footestoole For vvith one offering hath hee made verse 14 perfit for euer them that are sanctified Yea be is now at the right hand of God 1 Pet 3 22 gone into heauen and to him the Angels powers and might are subdued Also when hee ascended vp on hiâ— hee Ephe 4 8 ledde captiuitie captiue gaue gifts vnto men Hee gaue some to be Apostles some to Ephe 4 11 12 13. be Prophets some to be Eâ—angelists and some to be Pastours and Teachers for the gathering together of the Saints for the worke of the Ministerie and for the edification of the body of Christ till vvee all meete together in the vnitie of fayth and knowledge of the sonne of GOD vnto a perfit man §. 2. Christ saith S. Ierome is ascended into Ierome heauen and sitteth at the right hand of the Father the same nature of flesh wherein he was borne suffered and rose againe remaining still For the substance of his humaine nature vvas not done avvay but glorified Wherefore vvee must beleeue that although Cyrill Christ be absent from vs as concerning his body yet by his diuine power he gouerneth vs and all things and is euermore present with all the faithfull according as himselfe hath promised euen * vntill Math. 28. 20 the end of the world For like as when he was conuersant here Cyrill on earth as man yet then he filled heauen and did not leaue the company of Angels euen so beeing nowe in heauen with his flesh yet he filleth the earth and dwelleth in all them that loue him So that he is with vs not with vs for Virgilius those whom he left and went from as concerning his humanitie those he left not nor forsooke them not as touching his diuinitie For as touching the forme of a seruaunt which hee tooke away from vs into heauen he is absent from vs but by the forme of God which goeth not from vs he is alwayes present with vs in earth And neuerthelesse both present and absent he is all one Christ §. 3. Christ by his ascention saith S. Augustine Augustine hath like a noble Captaine taken sinne and â—athan prisoners and hath pinioned theÌ„ fast so that all the power which they heeretofore had is nowe in Christes hand And this benefite likewise comes vnto Augustine vs by his ascention that he is ascended not onely to rest personally in heauen himselfe but also to prepare a place of endlesse felicitie for as many as shall beleeue in him And that hee might the better by his ascention Ambrose take away al excuses froÌ„ them that will not seeke his king dome hee hath seâ—â—e markes and boundes in the way and hath placed guides in it namely his Ministers to shew all passengers a straight and ready course vnto the kingdome of God Nay more euen with his owne bloode Ierome hee hath vouchsafed to trayne the way for vs to the kingdome of heauen and hath there made a perpetuall purchase for vs requiring nothing of vs but that we would come to possesse the place which he hath already payd for §. 4. VVee reade saith S. Bernard that no Bernard man ascendeth vp to heauen but hee that came downe from heauen What shall we doe then shall we despaire Nay rather by this saith hee our hope is made stronger for although Christ onely ascend yet rest we fully assured that euery part of him goeth with him for a bone of him shall not be broken and the heade in Gods kingdom is not found without the members Thou therefore which fearest death remember Ierome that Christ is gone into heauen to prepare a place for thy bodieâ— vvhere it must be glorified and liue for euer vvith the blessed Trinitie all the holy Saints and beautifull Angels though for a while it lie dead â—ot in the earth For as sure as Christ our Captaine is ascended Beza into heauen in mans nature so certainly shall all we that are his members by his almightie power be likewise receiued into heauen in the same nature wherein he is ascended §. 5. What shall wee then say to these things Rom. 8 31 32. If GOD be on our side vvho can be against vs Who spared not his own sonne but gaue him for vs all to death how shall he not with him giue vs all things also Who shall lay any thing to the charge of verse 33. 34 Gods chosen It is GOD that iustifieth who shall condemne It is Christ vvhich is dead yea or rather vvhich is risen againe who is also at the right hand of God
8 of thine house the place where thine honour dwelleth The zeale of thine house ô Lord hath Psalm 69 6. eaten mee vp One day in thy Courts is better then a Psal 84 10. thousand other-where I had rather be a Doore-keeper in the house of my GOD then to dwell in the Tents of the vngodly As the Hart brayeth for the Riuers of Psal 42 1 2 water so panteth my soule after thee ô Lord. My soule thirsteth for God euen for the liuing God When shall I come appeare before the presence of God I will loue thee deerely ô Lorde my Psal 18. 1. strength VVhom haue I ô Lord in heauen but Psal 73 25. thee and there is none vpon earth that I desire in comparison of thee I haue longed ô Lord for thy saluation Ps 119. 174. and thy law is my delight Oh how I loue thy law It is my meditation Psal 119. 97 continually Oh teach mee thy statutes ô Lorde Psalm 119. 26 27. make mee to vnderstand the vvay of thy commaundements and I will meditate in thy wondrous workes Teach mee ô Lord the way of thy statutes Psal 119 33 34 I will keepe it vnto the end Giue mee vnderstanding and I will keepe thy Law yea I will keepe it with my vvhole hart Direct me in the path of thy commaundements verse 35 for therein is my delight Behold I desire thy commaundements verse 40 quicken me in thy righteousnes And incline my hart vnto thy testimonies verse 36 Deale with thy seruaunt ô Lord according Ps 119 124. 125. to thy mercie and teach mee thy statutes I ô Lord am thy seruaunt graunt mee therefore vnderstanding that I may know thy testimonies Looke vpon mee and be mercifull vnto Psalm 119 132. mee as thou vsest to doe vnto those that loue thy Name Direct my steps in thy Worde and let verse 133. none iniquitie haue dominion ouer me Teach mee to doe thy will for thou art Psal 143. 10 my God Let thy good Spirit lead me vnto the Land of righteousnesse By these and manie moe such like sayings in the Booke of Psalmes dooth thys princely Prophet make manifest as I said before with vvhat earnest zeale feruent affection hee alwayes loued the Lord and his Law The true and perfect loue also of man to his Maker was as it seemeth deeply rooted in the hart of old Eleazer when he refused all the friendship worldly fauours 2 Mac 6 28 that were offered vnto him by the seruants of Antiochus and chose rather to suffer death by torments then to saue his life by breaking the rules of his Religion With the like loue and constancie did the seauen brethren and their mother endure 2 Mac. 7. death by tortures vnder that wicked Tyrant Antiochus and left behinde them a woorthy remembrance of their feruent affection to the Lawe of the Lorde their God VVe reade also in the Newe-testament that Saint Stephen the first Martir after Acts 7 59. Christ through his religious loue to his Lord and Maister willingly suffered himselfe to be stoned to death commending his spirit into the hands of his Creator And such like diuine and holy loue to Christ our Captaine ought euery Christian professor to harbour in his heart else may it greatly be doubted that hee shall shoote short of life euerlasting §. 6. But as I said in the beginning this loue is both diuine and charitable First mouing man to loue the Lord and his lawe for the sundry blessings and benefits which God both already hath and daily doth bestowe vppon him through Christ Secondlie to loue his neighbour or brother as himselfe because GOD in his holy Worde hath so commaunded him and for that hee is the very forme of his own Image or likenes With which kinde of charitable loue of man to man or man to his neighbour was the heart of the Samaritane softned vvho Luke 10. 33 34 35. finding a stranger in the high-vvay halfe dead first bound vp the wounds of his body then setting him vpon his own beast brought him to an Inne and made prouision for him commaunding the Host of the house to take care of him and looke quoth he what-soeuer the charges of this man commeth vnto more then the two pence which I now giue thee at my next comming hether I will pay thee all But with more then charitable loue of man to his neighbour was the hart of holy Moises moued when through his great affection hee prayed vnto the Lord to pardon the foolish and Idolatrous sinne of his people Yea such was his feruent affection more theÌ„ charitable loue towards them that he desired of GOD in his prayer to Exod 32 32 graunt that theyr foule offence might be forgiuen or else his owne name to be rased out of the Booke of life And vvith more also then charitable loue of man to his neighbour was the Apostle Saint Paule acquainted when verie zeale for Gods glory and loue to his owne Nation enforced him to say * I vvould Rom 9 3. wish my selfe to be separated from Christ or to loose mine owne saluation for my Bretheren that are my kinsmen according to the flesh I terme these two last ensamples more then charitable loue because it made these men ready to refuse their ovvne soules health rather then their Brethren should be vnpardoned and cast from their Creator for their offences §. 7. By which few examples onely wee may sufficiently perceiue the forcible effect of true and perfect loue and iustly may wee confesse with the afore-named Apostle That * although we speak with the tungs 1 Cor 13 1 2 3. of men and Angels and haue not loue we are but as sounding Brasse or a tinckling Cymball And though wee had the gift of prophecie and knewe all secrets and all knowledge yea if we had all fayth so that we could remoue mountaines and had not loue we were nothing And though vvee feede the poore with all our goods giue our bodies to be burned haue not loue it profiteth vs nothing For God hath chosen vs in Christ Iesus Ephe 1 4 before the foundation of the World that we should be holy and without blame before him in loue And this commaundement haue we of 1 Ioh 4 21. him that he which loueth GOD should loue his brother also For as a King is honoured in his Image Bernard so God in man is either loued or hated hee cannot hate man who loueth GOD neither can hee loue GOD who hateth man Also like as the body without the soule Fulgotiâ—â— enioyeth no life so all other vertues without godlie loue are but colde and fruitlesse §. 8. If wee loue one another saith S. Iohn 1 Ioh 4 12 God dwelleth in vs and his loue is perfect in vs. Also hee that loueth his Brother abideth 1 Ioh 2 10 in the
the day Augustine of his death concerning eyther his vertue or vice euen such shall hee appeare againe before God in the day of generall iudgement And except wee be conuerted become Math 18 3 as little children wee shall not enter into the kingdome of heauen Not chyldren in vnderstanding but as 1. Cor. 14 15. concerning maliciousnesse or any other euill we must be children and in vnderstanding of a ripe ag◠¶ What manner of seruice is required of vs during this life both towards God and our neighbour ECCLVS 15. verse 17. Before man is life and death good and euill what him liketh shall be giuen him ¶ What seruice God requireth c. §. 1. WHen Christ our Sauiour vvas demaunded by a certaine Ruler Math 19 16 17 Luke 18 18 this question Good Maister vvhat good thing shall I doe that I may haue eternall life He presently returned him this aunswer saying Why callest thou mee good there is none good but one euen God but if thou wilt enter into life keepe the commaundedements And beeing likewise asked at an other time by a tempting Pharisee vvhich was the greatest or cheefest commaundement Math. 22 36 37 c. in the lawe of God Hee forth-with made this reply vnto the partie saying Thou shalt loue the Lord thy God with all thine hart with all thy soule and with all thy minde This is the first and the greatest commaundement And the second is like vnto this Thou shalt loue thy neighbour as thy selfe On these two commaundements hangeth the whole Lawe and the Prophets Also being in talke with his owne Disciples a little before the time of his suffering amongst many other things which he then taught hee gaue this short lesson following as a speciall rule for them to direct their life by saying * If yee loue me keep Iohn 14 15 my commaundements And as in the 15. of S. Iohns Gospell Iohn 15 14 our Sauiour Christ counteth all those men to be his friendes which doe whatsoeuer hee hath commaunded them So in the second of S. Iohns Epistle the 1 Ioh 2 4. holy Ghost reckoneth euery one to bee a lyer which saith hee knoweth God and keepeth not his commaundements Take heede therefore that ye doe as the Deut 5 32. Lord your God hath commaunded you turne not aside to the right hande nor to the left But vvalke in all the vvayes vvhich the verse 33. Lord your God hath commaunded you that yee may liue and 〈◊〉 that it may goe well with you and that your dayes may be prolonged in the Land which ye possesse §. 2. Let not the Booke of the Law as saith Iosua 1 8 the Lord vnto Iosua depart out of thy mouth but meditate therein day night that thou maist obserue doe according to all that is written therein for then shalt thou make thy way prosperous and then shalt thou haue good successe Yea let thy minde be vppon the ordinaunces Ecclê° 6 38 of the Almighty be thou continually occupied in his coÌ„maundements so shall he stablish thy heart and giue thee wisedome at thine owne desire For the knowledge of the commaundements Ecclê° 19 19 of God is the doctrine of life and they that obey him shall receiue the fruite of immortalitie §. 3. Delight thy selfe then in the Lord thy Psalm 37 4 God the shall giue thee thy harts desire Commit thy workes vnto him and thy Prou 16 3 thoughts shall be directed Loue the Lord all thy life long and call Ecclê° 13 15 vpon him for thy saluation Beleeue in him and hee will helpe thee Ecclus 2 6 order thy way 〈◊〉 trust in him hold fast his feare and growe old therein Trust in him with all thine hart leane Prou. 3. 5 6 7. not vnto thine owne wisedome In all thy wayes acknowledge him and hee shall direct thy steps Be not wise in thine ovvne eyes but feare the Lord and depart from euill So health shall be vnto thy nauell and verse 8 marrow vnto thy bones §. 4. The Lorde saith Msâ—ah hath shovved Mica 6 8 thee ô man what is good and vvhat hee requireth of thee namely to doe iustice to loue mercy and to humble thy selfe to walke with thy God And now ô Israell saith Moises what Deut 10 12 is it that the Lord thy GOD requireth of thee but to feare the Lord thy God to walke in all his waies and to loue him and serue him with all thine hart and with all thy soule For this commaundement which I coÌ„maund Deut 30 11 thee this day is not hid from thee neither is it farre off It is not in heauen that thou shouldest verse 12 13 say Who shall goe vp for vs to heauen bring it vs and cause vs to heare it that wee may doe it Neither is it beyond the Sea that thou shouldest say Who shall goe ouer the Sea for vs and bring it vs cause vs to heare it that we may doe it But the Word is very neere vnto thee verse 14 euen in thy mouth and in thy hart for to doe it And this saith the Apostle is the word Rom 10 8 of faith which vvee preach §. 5. If any man saith Saint Peter long after 1 Pet 3. 10. 11. life and to see good daies let him refraine his tongue from euill and his lips that they speake not guile Let him eschew euill and doe good let him seeke peace and follow after it Let euery man be swift to heare slowe Iam 1 19 to speake and slow to wrath For he that hath knowledge spareth Prou. 17 27 his speech And hee that sinneth not in vvord is a Iames. 3 2. perfect man and able to bridle his vvhole bodie Bee swift to heare good things and let Ecclus 5 12 thy life be pure and giue a patient aunswere If thou hast vnderstanding aunswer thy verse 13. neighbour if not lay thy hand vppon thy mouth least thou be trapped in an vndiscreet word and so be blamed Apply thine heart to instruction and Prou 23 12. thine eares vnto the words of knowledge Be humble to heare the word of God Ecclus 5 11 that thou maist vnderstand it and make a true aunswere with wisedome For to lacke knowledge is a very euill Orosius thing to thinke scorne to learne is worse but to with-stand and repugne the truth against men of knowledge teaching the same is the worst thing that may be and furthest from all grace Wherefore if thou desire to be good Pet. Lomb. endeuour thy selfe to learne to know and to follow the truth for he that is ignorant therein and will not learne can neuer be good Endeuour thy selfe diligently euen in Siluius thy youth to learne wisedome and knowledge though for the time present it seeme painfull vnto thee for it is lesse paine for a man to
brought life and immortalitie vnto light through the Gospell §. 11. Deerely beloued saith S. Peter I beseech 1 Pet 2 11 you as strangers and pilgrimes abstaine froÌ„ fleshly lusts which fight against the soule And haue your conuersation honest among verse 12. the Gentiles that they which speake euill of you as of euill dooers may by your good workes which they shall see glorifie God in the day of visitation Yea let your light so shine before men Math. 5 16. that they may see your good workes and glorifie your Father which is in heauen §. 12. Be sober also and watch for your aduersary 1 Pet. 5 8 9. the deuill walketh about like a roaring Lyon seeking vvhom hee may deuoure whom resist stedfast in the faith Ioyne moreouer vertue with your faith 2 Pet 1 5 6 7 8 and with vertue knowledge and vvith knowledge temperance and vvith temperance patience and with patience godlinesse and with godlines brotherly kindnes with brotherly kindnes loue For if these things be among you and abound they will make you that yee neither shall be idle nor vnfruitfull in the knowledge of our Lord Iesus Christ §. 13. Be yee therefore followers of God as Ephe. 5 1. 2. deere children and walke in loue euen as Christ hath loued vs and hath giuen himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour vnto God But fornication and all vncleanenes or verse 3 4 couetousnes let it not bee once named â—mong you as it becommeth Saints neyther filthines neither foolish talking neyther iesting which are things not comelie but rather giuing of thanks For this yee know that no whoremonger verse 5. neither vncleane person nor couetous person which is an Idolater hath any inheritance in the kingdome of Christ and of God Wherefore be yee not vnwise but vnderstand Ephe 5 17 what the will of the Lord is And be not drunke with wine wherein Ephe. 5 18 19 20 21 is excesse but be fulfilled with the Spirit Speaking vnto your selues in Psalmes and hymnes and spirituall songs singing and making melodie to the Lord in your harts Giuing thanks alwayes for all things vnto God euen the Father in the Name of our Lord Iesus Christ and submitting your selues one to another in the feare of God §. 14. Flee fornication euery sinne that a man 1 Cor 6 18. doth is without the body but he that coÌ„mitteth fornication sinneth against his own bodie And who will count him iust that sinnâ—th Ecclê° 10 30 against himselfe or honour him that dishonoureth his owne soule Know ye not that your body is the temple 1 Cor 19. 20 of the holy Ghost which is in you whoÌ„ yee haue of God ye are not your own for ye are bought for a price glorifie God therefore in your body and in your spirit for they are Gods Know yee not likewise that to whomsoeuer Rom 6 16 you giue your selues as seruaunts to obey his seruaunts yee are to whom yee obey whether it be of sinne vnto death or of obedience vnto righteousnes Know you not also that all wee which Rom. 6. 4. haue been baptized into Iesus Christ haue been baptized into his death We are buried then vvith him by Baptizme into his death that like as Christ was raised vp froÌ„ the dead by the glory of the Father so we also should walke in newnes of life For all that are baptized into Christ Gala 3 27. haue put on Christ And if we be grafted with him to the similitude Rom. 6. 5. 6 7 of his death euen so shall we be to the similitude of his resurrection knovving this that our old man is crucified with him that the body of sinne might be destroyed and hence-foorth wee should not serue sinne For hee that is dead is freed from sinne Wherefore if wee be dead with Christ Rom 6 8 9. 10. 11. wee beleeue that wee shall liue also vvith him for in that hee died hee died once to sinne but in that hee liueth hee liueth to God Likewise thinke yee also that ye are dead to sinne but are aliue to God in Iesus Christ our Lord. Let not sinne raigne therefore in your verse 12 13 mortall body that ye should obey it in the lusts thereof Neither giue yee your members as weapons of vnrighteousnesse vnto sinne but giue your selues vnto God as they that are aliue from the dead giue your members as weapons of righteousnes vnto him For the wages or reward of sinne is Rom 6. 23. death but the gift of God is eternall life through Iesus Christ our Lord. Mortifie therefore your members which Colo 3 5 6 are on the earth namely fornication vncleanenes the inordinate affection euil concupiscence and couetousnes which is idolatry For the which thinges sake the vvrath of God commeth on the chyldren of disobedience §. 15. Furthermore These are the thinges Zach 8 16 17. that yee shall doe Speake yee euery man the truth vnto his Neighbour execute iudgement truly and vprightly in your gates and let none of you imagine euill in his heart against his Neighbour Neither loue any false oath for all these are the thinges that I hate saith the Lord. See that none recompence euill for euill 1 Thes 5 15 vnto any man but euer follow that which is good both toward your selues and toward all men If it be possible as much as in you is Rom 12 18 haue peace with all men And let loue be without dissimulation Rom 12 9 Abhorring that which is euill and cleauing vnto that which is good Also seeing your soules are purified in obeying the truth through the Spirit to 1. Pet 1 22. 23. loue brotherly without faining loue one another with a pure hart feruently beeing borne a newe not of mortall seede but of immortall by the word of God who liueth and endureth for euer Let all bitternes and anger and wrath crying euill speaking be put away from Ephe 4 31 32 you with all maliciousnesse And be yee curteous one to another and tender harted freely forgiuing one another euen as God for Christes sake freely forgaue you Be all of one minde one suffer with another 1. Pet. 3 8 9 loue as brethren bee pittifull bee curteous not rendering euill for euill neither rebuke for rebuke but contrariwise blesse knowing that yee are there-vnto called that yee should be heyres of blessing Blesse them which persecute you blesse Rom 12. 14 15. 16. I say curse not reioyce with them that reioyce and weepe with them that weepe Be of like affection one towards another be not hie minded but make your selues equall to them of the lower sort Be not wise in your owne eyes But rather pray vnto the most High that Ecclê° 37 15 hee will direct thy way in truth §. 16. Yee haue heard that it hath been said Math 5
without a Pilot tost vp and downe vppon the waues by the windes tempests For by reason of his vnquiet thoughts Pyndarus and aspiring spirit hee can neuer content himselfe in any meane vocation But still striueth higher and higher to be Hemingius exalted till the burden of his sin bruse both his life and soule with the weight §. 4. My sonne saith Sirach be not proude Ecclê° 6. 2. 3 in the deuise of thine owne minde least thy soule rent thee as a Bull and eate vp thy leaues and destroy thy fruite and leaue thee like a dry tree in the wildernes For a wicked soule destroyeth him that Ecclus. 6. 4. hath it and maketh him to be laughed to scorne of his enemies and bringeth him to the portion of the vngodly Wherefore if thou wilt be beloued both Plotinus of God and good men endeuour diligently to abstaine from pride and be not of an hautie stoute and stately spirit neyther arrogantly boast thy selfe at any time of the good gifts of God whether of vvisedom beautie policie strength authority or riches For it is one God that is onelie wise amiable puissant wealthy and full of all felicitie Which God ought of euery man to bee worshipped vvith humblenesse of hart For who separateth thee ô man from other men and preferreth thee or what 1 Cor 4 7 hast thou that thou hast not receiued if thou hast receiued it why reioycest thou as though thou haddest not receiued it §. 5. And although it please God to bestow Mar. Bucer some kinde of gift on some men in more plentifull manner then on others and to place one man in authoritie aboue another heere on earth yet ought not hee that is so enriched or raised to swell in pride against his inferiour therefore For God by creation hath made all men Hermes alike and hovv-soeuer vvee deceiue our selues as deere vnto him is the poorest begger as the most pompous Prince in the world Also thus fore-warneth vs the Lorde himselfe saying Let not the vvise-man glorie in his wisedom nor the strong man Ierem 9 23 24 glory in his strength nor the rich man glory in his riches but let him that glorieth glory in this that hee vnderstandeth knoweth me For I am the Lord which shew mercie iudgement righteousnes in the earth c. §. 6. Why is earth and ashes proude seeing Ecclê° 10 12 that when a man dyeth hee is the heyre of Serpents beasts and wormes And hee that thinks himselfe as rich as Plato the richest during his life shall bee made as poore as the poorest soone after his death For all men haue one entrance vnto life Wisd 7 6 and a like going out Be not proude then of clothing and rayment Ecclê° 11. 4 neyther exalt thy selfe in the day of honour For pride goeth before destruction and Prou 16. 18 an high minde before the fall As may for example be seene in the storie Acts. 12. 21. 22. 23. of Herod who beeing in the midst of his pride and royaltie was suddainly smytten by the Angell of God and forced speedily to forgoe his life riches and glory The like example also as a speciall forewarning 2. Mac. 9. is left vnto vs in the story of Antiochus whose wicked life and miserable death is sette downe at large in the second Booke of the Maccabees Let men therefore feare the Almightie Iob 37 24. for hee will not regard any that are wise in theyr owne conceite ¶ Against enuie hatred malice anger wrath murder §. 1. THou shalt not saith the Lord hate thy Leuit 19 17 neighbour or brother in thine heart but thou shalt plainely rebuke thy neighbour and suffer him not to sinne Thou shalt not auenge nor be mindfull Leuit 19 18 of wrong against the chyldren of thy people but shalt loue thy neighbour as thy selfe Say not thou I will recompence euill Prou 20 22. 24 29 or I will doe to him as hee hath doone to mee but waite vpon the Lord he shall saue thee For where enuying and strife is there is Iames 3 16 sedition and all manner of euill workes §. 2. Enuie saith Plato is the daughter of Plato Pride the authour of murther reuenge the beginner of all secret sedition and the perpetuall enemie to vertue So that there is not a more wicked thing theÌ„ for a man to hate or be enuious by the Mar. Aur. which effect the deuils be most miserable And the onely difference betweene enuie Aristotle and hatred is this the first worketh euill secretly the second pursueth after reuenge publiquely §. 3. As of all vices Pride is the greatest so of Socrates all euils Enuie is the most auncient and Gluttony the foulest Enuie neuer walkes abroad without his Pythag. companion Slaunder in his company for they are as it were two brothers linked together to worke wickednesse And as enuie intends euill against his Phocilides neighbour secretly in his thought so slaunder endeuoureth priuily to defame him with his tongue §. 4. The malicious man doth alwayes drink Seneca the most part of his owne poyson And like as yron is consumed with rust so the harts of the enuious are daily eaten consumed by enuie The man also that is enuious becommeth Boetius euer-more a troublesome tormentor to himselfe during his life and neuer hurteth any man else by his hatred whilst hee liueth so much as hee harmeth himselfe at the time of his death An example heereof may be seene in the 2. Sam 17. 1 2 3 4. c. actions of Ahitophell who hauing greatly abused his wit by beating his braine to giue wicked counsel to king Dauids sonne against his Father seeing afterward his purpose preuented and his counsell contemned he was presently so molested with inward malice and ouer-come of secret enuie that more Asse-like then the Asse vvhich hee rode on he made hast home to hang himselfe §. 5. Be not thou saith Salomon of an hasty Eccles 7 11. spirit to be angry for anger resteth in the bosome of fooles And as the vapour and smoake of the Ecclê° 22. 24 chimney goeth before the fire so euill words rebukes and threatnings goe before blood-shedding §. 6. If thy anger be but a small time deferred Dion thou shalt plainly perceiue that it will therby be greatly abated but if thou nourish and suffer the same to continue it will neuer cease vntill by reuenge it bring thee to ruine He therefore may well be said to be conquerour Chilo ouer a stoute enemy that can by his wisedome and patience ouercome his owne anger For hee that delights in peace and quietnesse Perdicas sleepeth secure but he that loueth strife and anger is continually subiect to wrath and danger §. 7. Yee haue heard saith Christ that it was Math 5 21 said vnto them of
For there is nothing more reprochful Macrobius cruell in any Kingdome then are a multitude of vagabonds and idle people vvho by theyr sloth and negligence do not onelie liue wickedly themselues but also daily induce others to doe like them by theyr bad ensample want of punishment ¶ Against Couetousnes §. 1. TAke heede and beware saith Christ Luke 12 15 of couetousnesse for though a man haue abundance yet his life standeth not in his riches Godlines is great gaine if a man be content 1. Tim. 6. 6. 7. with that he hath for we brought nothing into the world and it is certaine that we shall carry nothing out Therefore when we haue foode rayment let vs ther-with be content For they verse 8 9. that will be rich fall into tentation and snares and into many foolish noysome lusts which drowne men in perdition and destruction For the desire of money is the roote of verse 10. all euill which while some lusted after they erred from the fayth perced themselues thorow with many sorrowes §. 2. There is not a more wicked thing saith Ecclê° 10. 9. Sirach then for a man to be couetous and a louer of money for such an one will euen sell his soule And vvhere a greedie desire of gaine Iraeneus resteth there raigneth all manner of sinne and wicked workes Besides a couetous mans eye hath neuer Ecclê° 14 9 enough of a portion and his wicked malice withereth his owne soule While such a man liueth the poore people Macrobius daily curse him and after hee is dead his owne kindred fall at strife and contention about his goods §. 3. Couetousnes is such a poysoned euill Erasmus of such force where it is rooted in the heart of man that it worketh in him not onely a carelesnes of Gods holy will but an vtter contempt also of God himselfe For whosoeuer with that infection is sick intangled endeuoureth with all his might to follow the loue of filthy lucre and the lyfe of Gods holy word is lothsome vnto him Hee maketh none account eyther of his Cleobulus good name or office in which he is placed to doe iustice but flieth as greedilie after gaine as hungry Rauens doe after stinking carrion And the better to attaine his purpose hee will vndermine all men proue trustie to no man but craftily lie in waite for euery ones goods neuer making any conscience whom or by what meanes hee doth deceiue so hee may get golde by the bargaine For as the Gluttons cheefest desire is to Bernard fill his belly and the Lechers to satisfie his lust so the couetous mans minde is wholly imployed to get abundance of gold Hee so well loueth lucre that he maketh Boetius gold his God and his chiefest confidence is lockt vp close in his coffers He miserably spareth both from his own Anachar belly and backe and liues like a begger all his life coueting onely to be found rich in money at his death But hee that loueth gold shall not be Ecclê° 31 5. iustified and hee that followeth corruption shall haue enough thereof §. 4. The minde of a couetous rich man saith Pacuuius Pacuuius can neuer be thorowly satisfied or contented so long as hee liueth though hee possesse plenty of all things for the more he hath the more hee still desireth And like as a greedy curre speedily deuoureth Hermes whatsoeuer hee can catch presently gapeth for more so when it hapneth the couetous man to obtaine any thing that hee desireth hee seemeth notwithstanding to set little by it saith Alas it is nothing but wisheth euer to haue it doubled The onely reason is because his couetousnesse increaseth as fast as his substance is augmented §. 5. It is no maruaile saith Aurelius though Aurelius hee bee good which is not couetous but it were a vvonder to see a couetous man good For great abundance of gold and siluer Ierome cannot of any man be both gathered and kept without sinne To delight in riches is a foule and dangerous Socrates vice but to be a bond-slaue to couetousnes is the confusion of a mans own soule §. 6. O thou horrible hunger of gold and siluer Tully what is it not that thou doost compell the harts of men to buy and to sell VVho hath beene tryed thereby and Ecclê° 31 10 found perfect Let him be an example of glory VVho might offend and hath not offended or doe euill thereby and hath not done it Many are destroyed by reason of gold Ecclê° 31 6 and diuers haue founde theyr destruction before them It is as a stumbling blocke to them that verse 7. sacrifice vnto it and euery foole is taken there-with §. 7. There is saith Salomon an euill sicknes Eccles 5 12 13 which I haue seene vnder the Sunne to wit riches reserued to the owners thereof for theyr euill Now surely none can be more wretched Fulgosius by the riches which he possesseth then the hungry-harted money-monger whose desire is neuer satisfied though he haue sufficient but is euer complaining of vvant when hee is most stored with wealth For his very trauaile after riches pineth Eccles 31 1 away his body and the care thereof driueth away his sleepe Many wayes dooth hee daily molest his Clem. Alex. minde first to get gaine when through much troublesome busines he hath obtayned abundance hee is then no lesse combred with care howe to keepe safely that which hee hath gotten but aboue all his greatest dolour is at the day of death to think with himselfe that he must then perforce depart from whatsoeuer he hath and leaue all behind him VVhere-vpon Sirach very well sayth Ecclê° 41 1 O Death how bitter is the remembrance of thee to a man that liueth at rest in his possessions yea to the man that hath nothing to vexe him and that hath prosperitie in all things For doubtlesse to him that maketh Euagoras vvealth his onely happines in this vvorld Death at his comming is a most vnwelcome guest Thus is it with the man that gathereth riches Luke 12 21 to himselfe and is not rich in God §. 8. Trust not therefore in oppression Psal 62 10. nor in robberie be not vaine if riches increase set not your hart thereon Put no confidence in thy riches neither Ecclê° 5 1 8 say vnto thy selfe I haue enough for my life for riches shall not helpe thee in the time of vengeance and indignation Let not thy soule be subiect to the sinne Mar. Bucer of couetousnes but liue content with that which thou hast though it be but little neuer seeking to increase thy substance by deceit for goods gotten by honest labour bring with them ioy of hart and peace of conscience but the wealth that is wonne by any vvicked meanes cannot long be possessed vvithout some inward
tongue to slaunder them that be dead Be alwayes one to thy friende aswell in Mar. Aur. aduersitie as in prosperitie and keepe thy promise as truly as thou wouldest pay thy debt Vse in all things and towards all men a Socrates simple veritie without fraude deceit or guile eyther in word or deed And be not ashamed to doe iustice to euery Boetius man for what-soeuer is doone vvithout iustice is tyrannie §. 30. Doe no secrete thing before a stranger Ecclê° 8 18 for thou canst not tell vvhat hee goeth about Neither tell the thoughts of thy heart Ecclê° 8 19 vnto euery man least he be vnthankfull to thee and put thee to reproofe Dishonour no man in his olde age for Ecclus 8. 6 they were as wee which are not old Sit not at all with another mans wife neither Ecclê° 9 11 lie with her vpon the bed nor banket with her least thine hart incline vnto her and so through thy desire thou fall into destruction Be not glad of the death of thine enemy Ecclus. 8 7 but remember that wee must die all and so enter into ioy Be gentle and curteous to euery one but Theophras flatter no man neyther suffer thy selfe to be flattered of any Be familiar with fewe men and beware Macrobius whom thou trustest Be patient constant in the time of aduersitie Arnobius and in thy prosperitie be of an humble spirit §. 31. If thy parents wexe poore supply theyr Socrates want with thy wealth if froward with age beare patiently with their imperfections And striue not with thy father mother Anacharsis in words although thou tell the truth If thou haue sonnes bring them vp in Ecclê° 7 23 nurture and learning hold them in awe euen from their youth Chasten thy childe while there is hope Prou. 19 18 and let not thy soule spare for his murmuring For it is better that thou should'st make Antisth thy sonne weepe in his youth then hee should make thee mourne when thou art old If thou haue daughters keepe theyr bodie Ecclê° 7 24 and shewe not thy face cheerefull towards them Suffer not thy daughter to walke abroad Anaxag after her owne will for it is the ready vvay to bring her to wickednesse If thy daughter be not shamefast holde Ecclê° 26 10 her straitly least she abuse herselfe through ouermuch libertie Take heed of her that hath an vnshamefast Ecclê° 26 11 looke meruaile not if she trespasse against thee For. as one that goeth by the way and Ecclê° 26 12 is thirstie so shall shee open her mouth drink of euery next water by euery hedge shall she sitte downe and open her quiuer against euery arrow §. 32. Let no couetous man haue any rule ouer Aristotle thee neither yeeld thy selfe subiect vnto couetousnesse for the couetous man wil deceiue thee of thy goods and couetousnesse will defraude thee of thy life If thou intendest any thing whereof may Xenocrates grow any goodnes deuise to proceed with all diligence but if by thy workes may chaunce that which is euill then be as forward to conquer thy will Sowe good works and thou shalt reape Socrates the flowers of ioy and gladnesse When thou risest in the morning determine Pythagoras so to spend the day following as though at night a graue should be thy bed Endeuour thy selfe at all times to doe so Plato well that the wicked may rather enuie thee for thy vertuous life then good men pitty thee for thy euill liuing So liue and so hope as though thou Thales shouldest die immediatly Order thy selfe so that thy soule may alwayes Pythago be in good estate what-soeuer become of thy body §. 33. Be not as a Lyon in thine owne house Ecclus 4 30 neyther beate thy seruaunts for thy fantasie nor oppresse them that are vnder thee Doe nothing vvithout aduisement so Ecclê° 32 20 shall it not repent thee after the deede Be not excessiue toward any without Ecclê° 33 28 discretion doe nothing Let reason goe before euery enterprise Ecclê° 37 16 and counsell before euery action Thinke first then speake and last of all Isocrates fulfill Liue alwayes with thine vnderlings as Mar. Aurel. thou wouldest thy betters should liue with thee do to all men as thou wouldest be done by §. 34. Be not ashamed to heare the truth of Socrates whomsoeuer it be for truth is so noble of it selfe that it maketh them honorable that pronounce it Be sober and chast among young folkes Plato that they may learne of thee and among old that thou mayst learne of them Learne those thinges whilst thou art a Anaxag chylde as may afterward profite thee by practise when thou art a man And let it not grieue thee in youth to Socrates follow vertue for if thou deferre it off till age it will seeme like a heauie burden vnpleasant to be borne §. 35. Holde friendship with many men neuerthelesse Ecclus 6 6 haue but one counsellour of a thousand If thou get a friende proue him first verse 7 8 be not hastie to credite him For some man is a friende for is owne occasion and will not abide in the day of thy trouble Againe some friende is but a companion verse 10. at thy table and in the day of thine affliction he continueth not But in thy prosperitie he will be as thou verse 11. thy selfe and will vse libertie ouer thy seruaunts If thou be brought low he wil be against verse 12 thee and will hide himselfe froÌ„ thy face Contrariwise a faithfull freende is a verse 14. strong defence hee that findeth such an one findeth a treasure §. 36. Abide not thou in the errour of the vngodly Ecclê° 17 27 but prayse the Lord before death For thankfulnes perrisheth from the verse 28. dead as though hee were not but the liuing and he that is sound of hart praiseth the Lord and reioyceth in his mercy Number not thy selfe in the multitude Ecclus 7 16 17 of the wicked but remember that vengeance will not be long in tarrying and that the rewarde of the vngodly is fire and wormes Seeke not death in the error of your life Wisd 1 12 13. destroy not your selues thorow the works of your owne hands for GOD hath not made death neither hath hee pleasure in the destruction of the liuing Righteousnes is euerlasting and immortall Wisd 1. 15 but vnrighteousnes bringeth death To depart from euill is a thankful thing Ecclus 35 3. to the Lord and to forsake vnrighteousnesse is a reconciling vnto him ¶ Of trouble and affliction whereby GOD tryeth the harts of all such as faithfully loue him PROVERBS 17. verse 3. As is the sining pot for siluer and the fornace for gold so the Lord tryeth the harts ¶
mee they will persecute you also If they haue called the Maister of the Math 10 25 house Beelzebub howe much more them of his houshold But all these thinges will they doe vnto Iohn 15 21 you for my Names sake because they haue not knowne him that sent mee Yea the time shall come that whosoeuer Iohn 16. 2. killeth you will thinke that he dooth God seruice Notwithstanding blessed are ye if you 1. Pet. 3. 14. suffer for righteousnes sake For vnto such appertaineth the kingdome Math 5 10 of heauen Yea blessed are yee when men reuile Math. 5 11 12. you and persecute you and say all manner of euill against you for my sake falselie reioyce and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you §. 5. Let not saith he your harts be troubled Iohn 14. 1. yee beleeue in God beleeue also in me In the world ye shall haue affliction but Iohn 16 33 be of good comfort I haue ouer-com the world And feare not them which kill the bodie Math. 10. 28 Luk. 12 4. 5 and after that are not able to doe any more but rather feare him which is able to destroy both body soule in hell yea I say vnto you feare him For what shall it profit a man though Math 16. 26 hee should winne the whole world if hee lose his ovvne soule or what shall a man giue for recompence of his soule VVho-soeuer therefore shall confesse Math 10 32 mee before men him will I confesse also before my Father which is in heauen But vvho-soeuer shall denie mee before verse 33 men him will I also denie before my Father which is in heauen Who-soeuer likewise shal be ashamed Luke 9. 26 of mee and of my words of him shall the sonne of man be ashamed when hee shall come in his glory and in the glory of the Father and of the holy Angels §. 6. Deerely beloued saith S. Peter thinke 1. Pet. 4 12. it not strange concerning the fierie tryall which is among you to prooue you as though some strange thing were come vnto you But reioyce in as much as yee are partakers verse 13. of Christes sufferings that when his glorie shall appeare yee may be glad and reioyce For vvee must through many afflictions Acts 14 22 enter into the kingdome of God And all that will liue godly in Christ Iesus 2. Tim. 3. 12 shall suffer persecution §. 7. If yee be railed vppon for the Name of 1. Pet 4 14. Christ blessed are you for the Spirit of glory of God resteth vpon you which on their part is euill spoken of but on your part is glorified But let none of you suffer as a murtherer 1. Pet 4 15. or as a theefe or as an euill dooer or as a busie-body in other mens matters But if any man suffer as a Christian let verse 16. him not be ashamed but let him glorifie God in that behalfe For it is better if the will of God be so 1 Pet 3 17. that yee should suffer for well-doing then for euill doing And the lesse iustice that a godly man Tremelius findeth at the handes of the vngodly the more comfort shall he receiue in cōscience at the mercifull hand of God §. 8. My sonne saith Sirach submit not thy Ecclus 4 27 28. selfe vnto a foolish man neyther accept thou the person of the mightie But striue for the truth vnto death and defende iustice euen to the losse of thyne owne life and the Lord thy God shall fight for thee against thine enemies Be fauourable to all men be likewise in Socrates subiection to al lawes but aboue al things fulfill the will of God rather then the will of man For a righteous and godly man hauing Pet. Ramus in him the spirit of zeale and constancie neuer feareth in his afflictions the crueltie of any man but vvill boldlie to the death stand vnto the truth And forasmuch as hee knoweth that Rauisius almightie God is the truth and that truth is GOD hee likewise wisely considereth that he which departeth from the one departeth from the other But hee that eyther for feare of punishment Hemingius or else in hope of a Tyrants fauour forsaketh the truth before men vpon earth leaueth the most certaine promise of perpetuall felicitie for an vncertaine assurance of short-lasting vanitie and by seeking to deliuer his body from danger cloggeth his conscience with griefe and his soule with sorrow §. 9. If then thou be desirous to liue euerlastingly Gueuara faint not at any time vnder the burden of thine afflictions neither be thou mooued from thy hope of heauens helpe through the multitude of thy miseries but patiently put thy trust in the promises of Gods mercie and pray often for such perseuerance as may bring thee to eternall blessednes In all thy troubles stand vnto the truth Plotinus and commit thy selfe in thy greatest necessitie wholy altogether to the most high and mighty GOD neyther fearing them that threaten nor beleeuing thē that speak thee faire but trust in him alone that is most kinde and compassionate true of his promise and able to make both his vvord and worke good For more wisedome is it that a man for Hermes his soules sake shoulde suffer death then lose his soules happines for the loue of this life Blessed therfore is the man that endureth Iames 1 12 tentation for when hee is tryed hee shall receiue the crowne of life vvhich the Lorde hath promised to them that loue him §. 10. The peaceable and blessed life of the Bernard godly saith S. Bernard is in heauen and is onely to be attained vnto by faith patience and perseuerance For as without fayth it is vnpossible to Hillarius please God so without patience and perseuerance no man shall see God And although indeede the death of the Basill bodie by diuers meanes for diuers causes be vnto many men very tedious and bitter yet the death therof for the testimonie of Gods truth is vnto the godly man most easie most ioyfull most sweete and most delectable because he seeth through the eye of fayth the present performance of all Gods heauenly promises made vnto him in his holy word if he zealously continue constant in the veritie of his Christian profession §. 11. Thou therefore my sonne saith Paule vnto Timothie suffer affliction as a good 2. Tim. 2. 3. 4. souldiour of Iesus Christ No man that warreth entangleth himselfe with the affayres of this life because hee would please him that hath chosen him to be a Souldiour And Christ beeing our Captaine hath Rauisius called vs by the voyce of his Gospell to a spirituall warfare The foes against whom wee must continually fight are fleshlie assaultes worldly wickednes and the deceits of the deuill
Our warre-weapons and armour is the shielde of fayth the sworde of the Spirit the brest-plate of righteousnesse and the helmet of saluation The reward of conquest is a crowne of Rauisius life to him that ouer-coÌ„meth which God himselfe hath promised to euery man that perseuereth in vvell-dooing to the end But hee that coward-like leaueth the battaile and forsaketh the fielde shall be pursued spoyled and made a pray to his infernall enemy For no man that striueth for a maisterie 2 Tim 2. 5 shall be crowned except hee striue as hee ought to doe Neyther is hee that putteth his hande to Luke 9 62. the plowe and afterward looketh backe any meete member for the kingdome of God §. 12. If vve suffer with Christ wee shall also 2. Tim. 2. 12 raigne with him but if wee denie him hee also will denie vs. And looke vvith what courage a Christian Pet. Mar. in the time of his triall shall confesse the truth and acknowledge Christ to be his Captaine with as great consolation inward ioy shal his conscience be comforted at the houre of death when his soule is forsaking the prison of his bodie For this is thanke-worthy if a man for 1. Pet 2 19. conscience toward God endure greefe suffer wrong vndeserued §. 13. Take my brethren the Prophets saith Iames 5 10. Saint Iames for an ensample of suffering aduersitie of long patience which haue spoken in the Name of the Lord. And let likewise that generall testimonie which the Writer to the Hebrues giueth in commendation of all the Saints of the olde Testament sufficiently moue vs to be perfectly patient in all our tribulations according to their example where he saith Some of them were tryed by mockings Hebr 11 36 37 38 and scourging some by bondes and imprisonment some were stoned some vvere hewen in sunder some were tempted some were slaine with the sword som went vp and downe in Sheepes skinnes Goates-skinnes in great neede afflicted tormented vvandering in Wildernesses in Mountaines in Dennes and in hollowe Caues of the earth the World not beeing worthy of them Others also were racked woulde not Hebr. 11 35 be deliuered that they might receiue a better resurrection §. 14. Besides these we finde also that the Apostle S. Paule himselfe his fellow seruaunts vnder Christ in the Newe-testament are most worthy examples to be remembred For in diuers places of his Epistles hee spareth not to speake both of his owne and the rest of the disciples sufferings but for himselfe onely in his Epistle to the Corinthians he saith I take pleasure 2. Cor. 12. 10. in infirmities in reproches in necessities in persecutions and in anguish for Christes sake for vvhen I am vveake then am I strong Likewise in the Acts we read that when he was fore-told by a certaine Prophet named Acts 21 11 12. Agabus what trouble shoulde befall him at Ierusalem he desisted not from his iourney thether but rather reproued them that sought with teares to perswade him to the contrarie saying * What doe you verse 13 weeping and breaking mine hart For I am ready not to be bound onely but also to die at Ierusalem for the Name of the Lord Iesus For Christ is to mee both in life and in Philip 1 21 death aduantage And I count all things to be losse and Phil. 3 8 9. iudge them to be dunge that I may winne Christ and be found in him §. 15. Also in the afore-named Epistle to the Corinthians both in the behalfe of himselfe and the rest of his fellow helpers he saith Brethren wee would not haue you 2. Cor. 1. 8. 9 ignorant of our affliction which came vnto vs in Asia how we were pressed out of measure passing strength so that we altogether doubted euen of life Yea wee receiued the sentence of death in our selues because wee should not trust in our selues but in God which raiseth the dead Againe in the 4. chapter of the same 2 Cor 4 8 9 Epistle he saith Wee are afflicted on euerie side yet are we not in distresse we are in doubt but yet we despaire not wee are persecuted but not forsaken cast downe but we perrish not Euery where wee beare about in our bodie verse 10 11 the dying of the Lord Iesus that the life of Iesus might also be made manifest in our bodies for wee which liue are alwaies deliuered vnto death for Iesus sake that the life also of Iesus might be made manifest in our mortall flesh As it is written For thy sake ô Lorde Rom 8 36. are we killed all the day long we are counted as sheepe appoynted to be slaine Neuerthelesse in all these things wee are verse 37 more then conquerours through him that loued vs. §. 16. VVherefore let vs also seeing that wee Heb 12 1 2 are compassed with so great a clowde of witnesses cast away euery thing that presseth downe and the sinne that hangeth so fast on Let vs run with patience the race that is set before vs looking vnto Iesus the authour and finisher of our fayth who for the ioy that was sette before him endured the crosse and despised the shame and is set at the right hand of the throne of God Consider therfore him that endured such verse 3 speaking against of sinners least ye should be wearied and faint in your mindes Cast not away your confidence vvhich Heb 10 35. 36 37. hath great recompence of reward for wee haue neede of patience that after yee haue done the will of God ye might receiue the promise For yet a very little while hee that shall come wil come will not tarry Be patient therefore brethren vnto the comming of the Lord. Behold the husbandman Iames 5 7 8 waiteth for the precious fruite of the earth and hath long patience for it vntill he receiue both the former the latter raine Be yee also patient therefore settle your harts for the coÌ„ming of the Lord draweth neere And the GOD of all grace which hath 1 Pet 5 10 called vs vnto his eternall glory by Christ Iesus after that yee haue suffered a little make you perfect confirme strengthen and stablish you For if wee liue wee liue vnto the Lord Rom 14 8 if we die we die vnto the Lord so that whether we liue or die we are the Lords And none neede to feare death saue Socrates those which haue committed so much wickednes as after death deserueth damnation §. 17. Wherfore let them that suffer according 1 Pet 4 19 to the will of God coÌ„mit their soules vnto him in wel doing as vnto a faithful Creator And let all the troubles that can come Pet. Lomb. vppon thee for thy good conuersation in Christ be borne with boldnes comforted with confidence vnder-propped with patience For the necessary patience of him that Ecclê°
20 31 followeth the Lord is better then hee that gouerneth his life without the Lord. And our light affliction which is but for 2. Cor. 4. 17. a moment causeth vnto vs a far more excellent and eternall waight of glory while we looke not on the thinges that are seene but the things which are not seene For the things that are seene are temporall verse 18 but the things which are not seene are eternall For vvee are saued by hope but hope Rom. 8. 24. 25. that is seene is no hope for howe can a man hope for that which he seeth But if wee hope for that we see not we doe with patience abide for it Likewise the Spirit of God also helpeth Rom 8 26. our infirmities for we know not what to pray as we ought but the Spirit it selfe maketh request for vs with sighes vvhich cannot be expressed But he that searcheth the harts knoweth verse 27. what is the meaning of the Spirit for hee maketh request for the Saints according to the will of God Also wee knowe that all things worke verse 28. together for the best vnto them that loue GOD. And I count saith the Apostle that the Rom 8 18 afflictions of this present time are not worthie of the glory which shall be shewed vnto vs. Neyther may the many yeeres of thys World be any way comparable vnto the length of dayes in the life to come * For Ecclâ—s 18 9. as drops of raine are vnto the Sea and as a grauell stone is in comparison of the Sand so are a thousand yeeres to the dayes euerlasting Of the manifold blessings and fauours of Almightie God extended vnto the godly heere in this life with the promises of theyr euerlasting felicitie in the World to come PROVERBS 21. verse 21. Hee that followeth after righteousnes mercy shall finde life righteousnes and glory §. 1. BLessed is the man saith Dauid that Psal 1. 1. 2. doth not walke in the counsell of the wicked nor stand in the way of sinners nor sit in the seate of the scornefull But hath his delight in the lawe of the Lord and in that lawe doth exercise himselfe both day and night For he shall be like a tree planted by the verse 3 waters side vvhich will bring foorth her fruite in due season whose leafe shall not wither or fade away and looke what-soeuer hee doth it shall prosper Blessed saith Ieremy is the man that trusteth in the Lord and whose hope is the Iere. 17. 7. Lord himselfe For hee shall be as a tree planted by the water which spreadeth out her rootes by the riuer and shall not feele verse 8 when the heate coÌ„meth but her leafe shall be greene shall not care for the yeere of drought neither shall cease from yeelding fruite Yea blessed is the man saith Sirach Ecclê° 14 21 that doth meditate honest things by vvisedome and exerciseth himselfe in iustice reasoneth of holy things by his vnderstanding Which considereth in his hart the wayes verse 22. 23. of VVisedome and vnderstandeth her secrets and goeth after her and continueth in her wayes For he shall looke in at her windowes Ecclê° 14. 24 25 and harken at her doores hee shall abide beside her house and shall fasten a stake in her walles Hee shall pitche his tent nie vnto her verse 26. 27. hand and in his lodging shall good things rest for euermore Hee shall sette his children vnder her couering he shall dwell vnder her branches By her hee shal be defended from the heate and in her glory shall hee rest For life is in the way of righteousnesse Prou 12 28 and in that path-way there is no death §. 2. Blessed therefore is the man that feareth Psal 112. 1. the Lord and delighteth greatly in his commaundements Yea blessed is he that maketh the Lord Psalm 40 4 his trust and regardeth not the proude nor such as turne aside to lies For his seed shal be mighty vpon earth Psa 112. 2 3 and his generation shall be blessed Riches and treasures shall be in his house and his righteousnes shall endure for euer Though he fall hee shall not be cast off Psal 37. 24 for the Lord putteth vnder his hand Surely hee shall neuer be mooued but Psal 112. 6. shall be had in euerlasting remembrance For the Lord loueth iudgement forsaketh Psal 37. 28. not his Saints they shall be preserued for euer-more §. 3. If saith the Almightie vnto Israel yee Leuit. 26. 3. 4. 5. walke in mine ordinaunces and keepe my commaundements and doe them I will then send you raine in due season and the Land shall yeeld her increase and the trees of the fielde shall giue their fruite your threshing shall reach vnto the vintage and the vintage shall reach vnto the sowing time and you shall eate your breade in plenteousnes dwell in your land safely For I will haue respect vnto you and Leuit 26 9 make you increase and multiply you and establish my couenaunt or promise with you Also I will walke among you I will Leuit. 26. 12 be your God and yee shal be my people §. 4. Yea all these following blessings ô Deut. 28. 2. Israel saith Moises shall come vpon thee and ouer-take thee if thou shalt obey the voyce of the Lord thy God Blessed shalt thou be in the Cittie and verse 3 4 blessed also in the fielde Blessed shall be the fruite of thy body and the fruite of thy ground and the fruite of thy Cattell the increase of thy Kine and the flocks of thy sheepe Blessed shal be thy basket thy dough verse 5 6 Blessed shalt thou be when thou commest in and blessed also when thou goest out §. 5. The Lorde likewise shall cause thine Deu. 28. 7. enemies that rise against thee to fall before thy face they shall come out against thee one way and shall flee before thee seauen wayes The Lord shall commaunde the blessing to be with thee in thy store-houses and in Deut 28 8. all that thou settest thine hand vnto will blesse thee in the Land vvhich hee giueth thee The Lord shall make thee an holie people verse 9 vnto himselfe as hee hath sworne vnto thee if thou shalt keepe the commaundements of the Lord thy God and walke in his wayes Then all people of the earth shal see that verse 10 the Name of the Lord is called vpon ouer thee and they shall be afraid of thee And the Lord shall make thee plenteous Deut 28 11 in goods in the fruite of thy body and in the fruite of thy cattell and in the fruite of thy ground in the land which the Lorde sware vnto thy fathers to giue thee The Lord shall open vnto thee his good verse 12. treasure euen the heauen to giue raine to thy land in due season and to
blesse all the worke of thine hands and thou shalt lend vnto many Nations but shalt not borrow thy selfe §. 6. VVith all these heere rehearsed and sundry other benefites both corporall and spirituall did the Lord God as we read promise to blesse his then peculiar people the children of Israel if they woulde faithfully beleeue in him and diligentlie endeuour to liue vprightly in all theyr dooings according to the meaning of his coÌ„maundements By which protestation made vnto them we may verie well be drawne vndoubtedly to beleeue that hee whose power in time past was sufficiently able to performe so many fauours to one speciall Nation that serued him is now as well able as euer he was not onely to extend the like mercy to one Nation alone because hee is for euer the selfe same God but also to euery Nation vnder the sun where soeuer his Name is called vpon and to euery priuate man in what Prouince soeuer that truly trusteth in him and vnfainedly frameth all his actions will according to his holy word For vvhat necessary benefite is it saith Vincentius Vincentius that the Lord our God vvill deny to grant vnto any one of vs when we pray if we religiously liue after the rule of his law sincerely seeke to serue him in the way of truth and righteousnes Or who is he that will harme you saith 1. Pet 3 13. S. Peter if yee follow that which is good §. 7. Blessed therfore is the man that findeth Prou 3 13 14. wisedome and the man that getteth vnderstanding for the merchandise thereof is better then the merchandise of siluer and the gaine thereof is better then gold It is more precious then pearles and all verse 15 things that thou canst desire are not to be compared vnto her Length of dayes is in her right hand Prou. 3 16. in her left riches and glory Her wayes are wayes of pleasure and all verse 17 18 her pathes prosperitie Shee is a tree of life to them that lay holde on her and blessed is the man that retaineth her §. 8. The word of GOD most high is the Ecclus 1 5 fountaine of Wisedome the euerlasting commaundements are the entrance vnto her Wherefore if thou desire Wisedome Ecclê° 1 31 keepe the commaundements the Lord God shall giue her vnto thee And shee shall instruct and teach thee in Hermes the true path of his precepts and lead thee the right vvay to life euerlasting By her thou shalt possesse a peaceable Constantius and pleasant life and through her thou shalt attaine vnto a happy end For hee that findeth her findeth life Prou 28 34 35 shall obtaine fauour of the Lord but hee that sinneth against her hurteth his owne soule and all that hate her loue death §. 9. If thou followe after righteousnes saith Ecclê° 27 8 Sirach thou shalt get her and put her on as a faire garment shalt dwell with her and shee shall defende thee for euer and in the day of knowledge thou shalt finde stedfastnes Yea if thou callest after knowledge Prou 2 3 4 5 cryest for vnderstanding if thou seekest her as siluer searchest for her as for treasures then shalt thou vnderstand the feare of the Lorde and finde the knowledge of God Then shalt thou vnderstand righteousnesse Prou 2 9 and iudgement and equitie euerie good path §. 10. When wisedom â—aith Salomon entereth Prou 2 10 11 12 13 into thy hart knowledge delighteth thy soule then shall counsell preserue thee vnderstanding shall keepe thee and deliuer thee from the euill way and from the man that speaketh froward thinges and from them that leaue the wayes of righteousnes to walke in the waies of darknes It shall likewise deliuer thee from the Prou. 2 16 17 strange woman euen froÌ„ the stranger that flattereth with her words Which forsaketh the guide of her youth and forgetteth the couenaunt of her God Thou shalt also vvalke safely by thy Prou 3 23 way and thy foote shall not stumble If thou sleepest thou shalt not be afraid verse 24 and when-soeuer thou sleepest thy sleepe shall be sweete Thou shalt not feare for any suddaine Prou 3 25. feare neyther for the destruction of the wicked when it commeth For the Lord shal be for thine assurance verse 26 and hee shall preserue thy foote from taking §. 11. Surely hee will deliuer thee froÌ„ the snare Psalm 91 3 of the hunter from the noysome pestilence Hee will couer thee vnder his wings and verse 4. thou shalt be safe vnder his feathers his truth shall be thy shielde and buckler Thou shalt not be afraide of the feare of verse 5 6 the night nor of the arrovve that flyeth by day Nor of the pessilence that walketh in the darknesse nor of the plague that destroyeth at noone day A thousand shall fall at thy side tenne Psalm 91 7 thousand at thy right hand but it shall not come neere thee In famine hee shall deliuer thee from Iob 5 20 21. death and in battell from the power of the sword Thou shalt be hid from the scourge of the tongue and thou shalt not be afraid of destruction when it commeth But thou shalt laugh at destruction and Iob 5 22 23 dearth and shalt not be afraid of the beasts of the earth For the stones of the fielde shall be in league with thee and the beasts of the fielde shall be at peace with thee And thou shalt knowe that peace shall Iob 5 24 be in thy Tabernacle and thou shalt visite thine habitation and shalt not sinne There shall none euill come neere thee Psal 91 10 neither shall any plague come nie vnto thy dwelling For the Lord shal giue his Angels charge verse 11 ouer thee to keepe thee in all thy wayes And they shall beare thee in theyr hands verse 12 that thou hurte not thy foote against a stone Thou shalt walke vpon the Lyon the Psal 91 13. Aspe the young Lyon the Dragon shalt thou treade vnder thy feete Also vvhen thou eatest the labours of Psal 128. 2. thine hands thou shalt be blessed it shall be well with thee Thy wife shall be as the fruitefull Vine verse 3 on the sides of thy house and thy chyldren like the Oliue plants round about thy table Thou shalt perceiue also that thy seede Iob 5 25 shall be great thy posteritie as the grasse of the earth And thou shalt goe to thy graue in a full verse 26. age as a rick of corne which commeth into the barne in due season Loe thus haue wee enquired of it and Iob. 5 27. so it is Surely thus shall the man be blessed that Psal 128 4 feareth the Lord. For the Lord will blesse the righteous Psalm 5. 12. and with fauour will compasse
7 saith Salomon and blessed shall his children be after him The path of the righteous is to decline Prou 16 17 from euill and hee keepeth his soule that keepeth his way The way of the wicked is abhomination Prou. 15. 9 vnto the Lord but he loueth him that followeth righteousnes And better is the poore that walketh in Prou. 28 6. his vprightnes then he that peruerteth his wayes though hee be rich For there can be no greater gaine then Bullenger the good that commeth by godlinesse nor any sweeter comfort then the inward solace of an vnpolluted soule §. 22. The way of the righteous shineth as the Prou. 4. 18 light which shineth more and more vnto the perfect day And vnto them ariseth light in darknes Psal 112 4 Through his religious knowledge and Pacuuius vnderstanding the godly man shal diuers wayes be helpfull to others by his own vertues hee shall be able to withstand many vices For the righteousnes of an vpright man Prou 11 5 ordereth his way It preserueth him in his life * And causeth Prou. 13. 6 Prou 14 32 him to haue hope in his death It also deliuereth from death Prou 11 4 And defendeth the faithfull from eternall Pet. Mar. destruction For hee that walketh or continueth to Prou 28 18 the end in his vprightnes shall be saued And there is no confusion vnto them Dan 3 40 that put theyr trust in God §. 23. Doubtlesse saith Marlorate diuers are Marlorate the fauours and many the mercies which almightie GOD sheweth vnto the godly heere in this life but most vnspeakeable are the sundry consolations which through fayth they feele in conscience at the verie houre of theyr death Marke as Dauid saith the vpright man Psal 37 37 behold the iust for the end of that man is peace And the last houre of his life is the first Cyrill houre of his soules entrance into endlesse felicitie §. 24. Thus much in effect Balaam the lucrelouing Prophet could confesse to be true vnto the comfort of other men though hee himselfe walked in the way of wickednes when hee saide * Oh that my soule Num 23 10 might die the death of the righteous and that my last end might be like his For as many as in this life beleeue in Christ and keepe his doctrine * they shall Iohn 8 51. neuer see death Nor come into condemnation but haue Iohn 5 24 euen as it were alreadie passed froÌ„ death vnto life They finde by experience that the true seruice of GOD giueth inward testimonie Mar. Bucer of eternall saluation vnto theyr soules vvhere-vnto all worldly wealth is not worthy to be compared and that the peace of conscience excelleth al earthly possessions Death vnto them is no death but rather Erasmus a long-desired releasement from their many molestations in this life a most pleasant passage into the Paradise of GOD. VVhere with a number more then may bee numbred of Patriarchs Prophets Apostles Saints and holy Martyrs they shall be made partakers of euer-during happinesse and continue alwayes in the company of Christ Iesus theyr most mercifull Protector VVherfore if thou desire to prosper in Origen thy life and to speede well at thy death bestow thy studie in the lawe of the Lord practise to please him according to his precepts For it is a pleasure full of profit a solace Plotinus voyde of all sorrow for a man to giue his minde to godly meditation §. 25. Light saith the Psalmist is sowen for Psal 97 11 the righteous and ioy for the vpright in hart To euery man that doth good shall be Rom. 2. 10. glory and honour and peace And to the righteous God will recompence Prou. 13 21 good For GOD greatly esteemeth vertuous Socrates people though in this worlde they be little set by For them are good things created from Ecclê° 39 25 the beginning and euill thinges for the vvicked For them is euerlasting rest and glorie 2. Esdr 8 59 made ready but thirst and paine is long since prepared of God for the vngodly Yea the Lord himselfe hath promised 2. Esdr 8. 39. that he wil reioyce in the wayes of the righteous and that hee will remember the pilgrimage the saluation and the revvard that they shall haue For glorious is the fruite of good labours Wisd 3 15 and the roote of wisedome shal neuer fade away §. 26. Theyr first felicitie after this life is the Iust Mar. sweete rest quiet peace that their soules possesse in Christ But the second shall be the immortalitie and glory both of theyr body and soule together at the day of generall iudgement when with triumphant ioy they shall in the sight of all their enemies receiue openly theyr portion in the kingdome of perpetuall blessednes For they shall liue for euer their reward Wisd 5. 15. also is with the Lord and the most High hath care of them Therefore shall they receiue a glorious verse 16. kingdome and a beautifull crowne at the Lords hand for with his right hand shall he couer them and with his arme shall hee defend them Their recompence or reward consisteth Constantiuâ— not onely in Gods grace and fauour towards them during this life but also in his most mercifull receiuing them into eternall felicitie and safe preseruing them froÌ„ the danger of damnation which is the second death of the vngodly So that heauen is not onely the seate of Erasmus Gods glory and the habitation of his holie Angels but it is also the resting place of the faithfull and the inheritance of all his Saints §. 27. The certaine truth vvhereof is further vvitnessed vnto vs by the words of Christ himselfe where among many other petitions made vnto his Father both for himselfe and the faithfull in the end hee concludeth his speech with this saying * Father Iohn 17 24 I will that they which thou hast giuen mee be with mee euen where I am that they may beholde my glory vvhich thou hast giuen mee Also in another place he sayth * If any Iohn 12 26 man serue mee let him followe mee for where I am there shall also my seruant be and who-soeuer serueth mee him will my Father honour And what honour receiued from anie Tertullian Prince in this vvorld be it neuer so great is worthy any way to be compared vnto the least honour vvhich the seruaunts of GOD shall receiue from theyr Creator in the kingdome of Heauen VVhere life shall not be limitted vnto Beda them by number of monthes or yeeres nor theyr pleasures appointed at certaine times and seasons but as God himselfe is without any ending so shall theyr life be euerlasting And as his power endureth perpetually so shall their pleasures last continually §. 28. For it is a thing agreeable to reason that
Mar. Aurel. those men which be good among so many euils in this life should be greatly honoured with God after theyr death And assuredly it is to be beleeued that Plato all they which in this worlde follow vertue and liue more godly then other men shall after their soule is by the stroke of death departed from theyr body ascend vp into a purer life and dwell for euer in the presence of God Happy therefore are the righteous yea Gueuara double happy are the righteous First for that they shal in this life be blessed in their labours from GOD with aboundance of all things necessary for them Secondly for that they shall be made partakers of Gods endlesse glory in the world to come §. 29. VVhere among many other fauours and inestimable delights from the Maker Hemingius of all things granted vnto them they shall be permitted daily to behold the beautie of all beauties most to bee reioyced in namely the vnmeasurable maiestie amiable countenaunce of Almightie GOD theyr Creator Father and Preseruer According to that sentence of our Sauiour in the Gospell where he saith * Blessed Math. 5. 8. are the pure or vpright in hart for they shall see GOD. Not as wee see nowe for nowe wee see 1. Cor. 12. 13. through a glasse darkly but then shall vve see face to face Nowe wee knowe in part but then shall we knowe euen as wee are knowne §. 30. Then also shall the iust men shine as Math. 13. 43 the Sunne in the kingdome of theyr Father And they that in this world turne many Dan 12 3 to righteousnes shall shine as the starres for euer and euer They shall sit also vvith Christ himselfe Math. 19. 28 in his kingdome vpon twelue thrones iudge the twelue Tribes of Israell Yea they shall iudge the Nations and Wisd 3 8 haue dominion ouer the people theyr Lord shall raigne for euer-more §. 31. Then shall the righteous stand in great Wisd 5. 1. boldnesse before the face of such as haue dealt extreamely with them and taken away theyr labours And vvhen the vngodly see them they verse 2 shall be vexed with horrible feare shall stand amazed at theyr wonderfull deliuerance And changing then theyr mindes and verse 3 sighing through inward greefe they shall say within thēselues These are they whom wee some-time had in derision and iested vpon VVee fooles thought theyr life to be Wisd 5 4 madnesse and theyr end to be without honour But loe howe they are counted among verse 5 the chyldren of God and theyr portion is among the Saints §. 32. Then as Anselmus saith shall all the Anselmus whole company or number of the righteous receiue fully theyr rewarde together from GOD and they shall euery one of them be blessed of him with sundry blessings both in bodie and soule They shall first and formost be blessed The seuerall blessings that the bodies of the faithfull shall receiue in the kingdome of heauen According to the saying of Anselmus in body with such wonderfull beauty that they shall euery way be equall to the Sunne in brightnes and glory Secondly they shal be endued with such agilitie or quicknes that they shall be like vnto the Angels of GOD in theyr speedie moouing Thirdly theyr fortitude shall be so sufficient that no creature what-soeuer shall be able to withstand theyr strength Fourthly theyr libertie shall be so free secure that nothing shall haue any power eyther to hinder or resist them Fiftly they shall possesse perfect health vvithout any manner of greefe or infirmitie Sixtly they shal be throughly filled with an ineffable delight and vvholy replenished with an vnspeakeable aboundance of inestimable ioy Yea euery part and member of them shall be filled with such wonderful sence and feeling of incomparable pleasure and delight that the whole man shall quaffe of the riuer of Gods pleasure and be made drunke vvith the plentie of ioy vvhich hee shall haue in the House of the Lord. Seauenthly they shall be blessed vvith such length and perpetuity of life as shall neuer receiue any end but cōtinue alwaies in eternall ioy and pleasure and endure therein euen with GOD himselfe so long as his life and power lasteth which can neuer come to conclusion nor at any time be diminished §. 33. And as concerning the soules of the The seuerall beatitudes of glorified soules in the kingdom of God According to the saving of Anselmus righteous they shal then also be enriched with as many fauours from GOD as each glorified body hath The first beatitude which shal be giuen them is perfect wisedome for there the soule of euery simple Swaine shall possesse more knowledge vnderstanding then euer did all the Phylosophers or greatest Clarkes in this life The second beatitude or blessednesse of the soule shal be the true amitie vnfayned friendship of one righteous person to another as members all of one body whose head is Christ Iesus the Lord. And in that blessed societie shal neuer be any enuy hatred or discorde but euen as long and as well as any man in that kingdome dooth loue himselfe so long and so well shall he loue euery one else that resteth in the same fellowship with him Theyr third beatitude shall be the concord or agreement which then shal rest betweene the body and the soule of euery Saint that disagreed in this life for they shal then be at peace and vnitie the body shall will as the soule willeth and the soule shall desire as the body desireth so that in all poynts there shall be perfect agreement betweene them Besides this concord shal not onely rest betweene the body soule of euery particuler Saint but also between the whole congregation of the godly for they shal will no contrarieties but all shall will as one willeth and one shall will as all willeth Their fourth beatitude shal be honour for almightie GOD shal then fully deliuer all his Saints from the filthy vlcers of sinne many miseries and infinite infirmities passions where-vnto the corruption of the flesh made them in this vvorlde daily subiect Hee shall heale them restore them to perfect health most mercifully adorne them with the ornament of absolute righteousnes and immortality He shall adopt them for his sonnes and chyldren and shall make them inheritours of his heauenly kingdome and coheires with his best beloued and onely begotten sonne Christ Iesus Theyr fift beatitude shall be power for the righteous shal then be able to doe what they wil because they shal haue the Creator of heauen and earth agreeable in all things to what-soeuer they desire Theyr sixt beatitude shall be securitie that is they shal not onely haue power to doe what they wil and to enioy what pleasure soeuer theyr hart desireth but they shall also be without any feare or doubt of euer losing the same seeing God which is
the giuer thereof wil neuer alter his mind nor change his first determination Theyr seauenth and last beatitude shall be absolute or perfect ioy such as no pen can expresse nor any mortall hart be able to comprehend For there shall be thousands of thousands and more then tenne thousand hundred of thousandes of the righteous whom no tongue can number which shall all enioy this heauenly happinesse and ioy altogether in the same blessednes And euery one of this blessed cōpanie shall as much reioyce giue thanks vnto GOD for the felicitie of others as for himselfe They shall also aboue all this as hath partly before by another Authour beene expressed reioyce with an admirable ioy at the onely sight of almightie GOD in whose presence they shall cōtinually abide and whose glory they shall alwaies behold They shall delight in him more then in themselues and they shall for euer be beloued of him more then they can loue themselues They shall abound in all ioy and be filled there-with both within and without they shall haue ioy aboue them and ioy beneath them and ioy on euerie side and round about them so that theyr reioycing shal be incomparable and theyr felicitie without measure or end For as there is no end of Gods greatnes Augustine nor number of his wisedome nor measure of his benignitie so is there neither end number nor measure of his rewards towards them that loue him and continue constant in his truth vnto the death §. 34. Now then there is no condemnation to Rom 8 1. them that are in Christ Iesus which walke not after the flesh but after the Spirit For as many as are led by the Spirit of Rom 8 14. God they are the sonnes of God And if wee be sonnes then are vve also Rom 8 17 heires euen the heires of God heyres annexed with Christ And shall vvith all the righteous and elect of the Lord at the day of our Sauiours comming to iudgement be called to the possession of that kingdome vvhich Math 25 34 was prepared of God for the godly from the beginning of the world Or as Saint Paule saith * Before the Ephe 1 4 foundations of the world were layd Where the beloued chosen of God Eugenius shall neuer be crost with any moe calamities nor combred with any more care or greefe but dwell in euerlasting delight without dread of danger raigne in perpetuall pleasures without feare of paine Where also they shall hunger no more Reue. 7. 16. 17. neyther thirst any more neyther shall the Sunne light on them neyther any heate For the Lambe of GOD Iesus Christ theyr Mediatour and Redeemer vvhich sitteth in his kingdome of glory in the mids of his throne shal gouerne them shall leade them vnto the liuely Fountaines of waters and GOD shall vvipe avvay all teares from theyr eyes And they shall see his face his Name Reue. 22. 4 shal be in their fore-heads And there shall be no more death neyther Reue. 21. 4 sorrow neither crying neyther shall there bee any more paine for the first things are passed away §. 35. Be glad therefore ô yee righteous Psal 32 11 reioyce in the Lord and be ioyfull all yee that are vpright in hart For the things which eye hath not seene 1. Cor 2 9. neyther eare hath heard neither haue entred into the hart of man to conceiue are which GOD hath prepared for them that loue him Hee that is righteous let him be righteous Reue 22 11 still and hee that is holy let him be holy still And beholde saith Christ I come verse 12 shortly and my reward is with me to giue euery man according as his worke shall be ¶ Of the heauie wrath of GOD against the vngodly here in this life with his threatnings of theyr eternall torments in the world to come PROVERBS 11. verse 19. As righteousnesse leadeth vnto life so hee that followeth euill seeketh his owne death §. 1. FRet not thy selfe saith Dauid because Psalm 37 1 of the vvicked or vngodlie neither be thou enuious against the euill dooers For they shall soone be cut downe like verse 2 the grasse and shal wither away as dooth the greene hearbe They are exalted for a little but shortly Iob 24 24 are they gone and are brought lowe as all others they are destroyed cut off euen as the top of an eare of corne Though they florish in the world for a Cyprian season yet is their safety in the same alwaies most vncertaine and when they perswade themselues to be farthest from perrill then commeth theyr confusion speedily vppon them They haue as the Prophet affirmeth Psal 17 14 theyr portion in this life They liue for a time in most prosperous Basill estate they enioy vvealth according to their wish and haue chyldren at theyr desire they spend whole months in mirth banquetting and fill themselues with all varietie of delights but at vnawares they end theyr dayes in sorrow and die without any hope of the felicitie to come Therefore shal not the wicked be able Psal 1 5 6 to stand in iudgement nor sinners in the assemblie of the righteous for the Lord knoweth the way of the righteous and the way of the wicked shal perrish His owne iniquities shal take the wicked Prou 5 22 23. himselfe and hee shal be holden vvith the cordes of his owne sinne Hee shal die for faute of instruction goe astray through his great folly Lewde things are in his hart hee imagineth Prou 6 14 15 euil at al times and raiseth vp contentions Therefore shal his destruction come hastilie vpon him he shal be destroyed suddainly without recouery §. 2. As for my selfe saith Dauid my feete Psalm 73. 2 were almost gone my steps had wel-neere slipt For I fretted at the foolish when I Psal 73 3 saw the prosperitie of the wicked For there are no bandes in theyr death verse 4 5 but they are lustie and strong They come into no misfortune like other folke neyther are they plagued like other men Therefore pride is as a chayne vnto thē verse 6 7 and crueltie couereth them as a garment Theyr eyes stand out for fatnes and they haue more then hart can wish They trust in their goods and boast Psal 49 6 themselues in the multitude of their riches They see that wise men die and also that Psalm 49 10 11 the ignorant and foolish perrish and leaue theyr riches for others Yet they thinke theyr houses theyr habitations shall continue for euer euen from generation to generation and call theyr landes by theyr names Theyr seede also is established in their Iob 21 8 sight with them and theyr generation before theyr eyes Theyr houses are peaceable vvithout verse 9. feare and the rodde of God is not vppon them Theyr Bullocke gendereth and fayleth
and wretchedly to end his dayes in anguish and desperation For saluation is farre from the vngodlie Psalm 119. 155 because they seeke not the statutes of the Almightie But ceaselesse sorrowes and perpetuall Cyprian paines continually doe attende them as a iust reward ordained of GOD for theyr loue of vnrighteousnes carelesse neglecting the knowledge of his waies For they that plow iniquitie and sowe Iob. 4. 8. wickednes shall reape the same And such as forsake the Lord shall bee Esay 1. 28. consumed §. 24. These few many moe such like speeches to expresse the wrath of God against the wicked are set downe not onely in the sacred Scriptures but also in the works of diuers worthy Writers which being rightly considered wee may well be mooued at the remembrance thereof to say with Origen * Farre better were it for the vngodly Origen that they had neuer beene at all then to be borne into the world and not liue as they should doe For besides all the former places to this purpose already recited wee finde it further to the terrour of the vnrighteous by seueral sentences affirmed * That the vngodly Wisd 14. 9. man and his vngodlines are both alike hated of God And that a wicked mans life is his soules Chrisostome death That hee that committeth sinne is of 1. Ioh. 3. 8. the deuill And the vengeance belonging to the Ecclê° 7. 17. vnrighteous is fire and wormes That hee which worketh wickednesse Ecclê° 27. 27 shal be wrapped in euills shal not know from whence they come vnto him That malice shall sley the vngodly man Psal 34. 21. and they that hate the righteous shall perrish That the congregation of the vvicked Ecclê° 21. 9. is like towe wrapped together and theyr end is a flame of sire to destroy them That the transgression of a wicked man Prou. 29. 6. is his snare And he that soweth iniquitie shall reape Prou. 22. 8. affliction That hee which diggeth a pit shall fall Ecclê° 27. 26 therein and he that layeth a snare for another shal be taken in it himselfe That the way of the vngodly is made Ecclê° 21 10 plaine with stones but at the end thereof is hell darknes and paines That as the dry ground and heate consume Iob. 24. 19 the snow waters so shal the graue the sinners That when the vngodly man dyeth his Prou. 11. 7. hope perrisheth the confidence of the wicked shal come to nought That although men mourne for theyr Eccê° 41. 11. body yet shall the wicked name of the vngodly be put out That their portion shall be cursed in the Iob. 24. 18. earth Theyr name shall rotte Prou. 10 7. Iob. 8. 22. Prou. 24. 22 Prou. 14 11 Iob 24. 20. Theyr dwelling places shal not remaine Theyr destruction shal come suddenly Theyr houses shal be destroyed And they themselues shall be no more remembred That hee that is wicked shall fall in his Prou. 11. 5. owne wickednes And hee that transgresseth shall be taken Prou. 11 6. in the sinne of his transgression That the curse of God is in the habitation Prou 3 33. of the vngodly And the vnrighteous mans substance Ecclê° 40 13 shall be dryed vp like a riuer That vvicked men wanting the feare of Boetius GOD are hunted of euill to theyr owne ouerthrow and destruction That as vnto the good theyr goodnesse Hermes is a reward so vnto the wicked theyr owne euill is a punishment That the eyes of the wicked shall fayle Iob 11 20 theyr refuge shall perrish and theyr hope shal be sorrow of minde That such as seeke to get wealth by any Plato wicked meanes shall possesse there-with more vnquietnes then profit and the substance that by sinne is attained shall by some misfortune be consumed That the robbery of the vnrighteous Prou. 21 7 shall destroy them And the riches of the vngodly are layde Prou 13 22 vp for th 〈…〉 st That â—â—e Lord will be a swift witnesse Mala 3 5 against the Southsayers and against the adulterers and against false swearers and against those that wrongfully keepe backe the hyrelings wages and vexe the widow and the fatherlesse and oppresse the stranger and feare not to offend him That the vngodly are kept vnto the day Iob 20 30 of destruction and shall be brought forth to the day of wrath That for vnrighteousnes other mischieuous Socrates deedes the soules of the vngodly shall after this life be greeuously tormented in hell That when the vngodly shall say Peace 1 Thes 5 3 and safetie then shall come vppon them suddaine destruction as the trauaile vpon a woman vvith childe and they shall not escape That the wicked haue no gaine by the Cyprian death of Christ but all the benefites comming to mankinde by his Passion vvhich they haue despised doe most iustly condemne them That outwardly they receiue the Sacrament Augustine of Christes body and blood but the thing it selfe inwardly in theyr harts they haue not and therefore they eate drink thevr owne iudgement That the wicked by reason of their vnquiet Esay 57 20 conscience which alwaies tormenteth them are like the raging Sea that cannot rest whose waters cast vp mire and dyrt And the Lord himselfe hath said it that Esay 48 22 there is no peace to the vngodly person That the Lord hath made all things for Prou 16 4 his owne sake yea euen the vvicked for the day of euill And as all that is of the earth shal turne Ecclê° 41 10 to earth againe so the vngodly goe from the curse to destruction That as GOD greatly delighteth in the Hillarius louers of his Law so hee highly contemneth the peticions of the disobedient That the chyldren of the vngodly are Ecclê° 41 5 abhominable chyldren And the of-spring of the vnrighteous Ecclê° 40. 15 shall not obtaine many branches That God will lay vp the sorrow of the Iob 21 19 wicked father for his children And the posteritie of the vngodly generation Ecclê° 41 6. shall haue a perpetuall shame That if the vnrighteous happen to liue Pet. Ramus long theyr sorrowes at theyr death shall be the greater And according to the number of theyr Mar. Buâ—er sinnes here on earth such shal be the quantitie of theyr punishments in hell That as GOD vnto the godly is most Plotinus sweet gentle and louing so vnto the wicked proude and disobedient hee is verie seuere sharpe and rough specially appearing and felt for euer vpon them in the terrible day of damnation and vengeance That as euerlasting felicitie doth quickly Lactantius follovv the godly after the short race of theyr â—orldly miserie so euerlasting wretchednes speedily followeth the vngodly after the short race of their earthly felicitie That all such as for
the multitude of theyr sinnes and wickednes are hopelesse Vincentius and such as haue committed thefts murders adulteries or any other the like offences the iustice of GOD and theyr owne deserts damne them after thys lyfe ended vnto euerlasting destruction from the which they shall neuer be deliuered §. 25. VVoe therefore be vnto you ô yee Ecclus 41 8. 9. vngodly which haue forsaken the Law of the most high God for though you increase yet shall you perrish If ye be borne ye shall be borne to cursing if ye die the curse shal be your portion For the fearefull and vnbeleeuing the abhominable and murtherers the whoremongers Reue 21 8 and sorcerers the idolaters all lyers shall haue theyr part in the Lake vvhich burneth vvith fire and brimstone which is the second death VVhere there shall be weeping gnaâ—ning Math 25 30 of teeth VVhere theyr worme dyeth not and Mark 9 44 the fire neuer goeth out For the breath of the Lord like a Riuer Esay 30 33 of brimstone doth kindle it And the smoake of their torment shall Reue 14 11 ascend euermore and they shall haue no rest day nor night §. 26. Good men saith Lactantius haue Lactantius theyr hell in thys World that they may knowe there is a heauen after death to reward the vertuous but wicked men escape torments in this life because they shal find there is a iudgement to come wherein all vnrighteous people shaâ— be punished according to the measure of their iniquities For eternall death is the reward of all Gregory wickednes hell is the place of punishment which God hath appointed for reprobates after this life So that when the godly shall haue their Paâ—â—â—iuâ— full entrance and beginning to euerlasting blessednes and make theyr happy change from mortalitie to immortalitie and leaue the corruptible drosse of this life for treasures incorruptible for golde glory for siluer solace without end for vaine apparrell roabes royall for earthly houses eternal pallaces with mirth immeasurable pleasure without paine and felicitie endlesse then also shall the estate of the vvicked be most lamentable then shall hastilie come vpon them theyr iust reward of vengeance then shall they with the end of this worlds vaine felicitie enter into eternall damnation and miserie then shal they cry woe woe woe vnto themselues with endlesse sorrow for theyr carelesse life worldly securitie §. 27. Then saith the Lorde shall they haue 2 Esdr 9 9 pitty of themselues which now haue abused my waies and they that haue cast them out despightfully shall dwell in paines For such as in theyr life haue receiued benefites and haue not knowne mee but 2 Esd 9 10 11 12 haue abhorred my lawes while they vvere yet in libertie and when they had yet leysure of amendement and would not vnderstand but despised it they must be taught it after death by payne §. 28. Then shal the wicked seeing the righteous whom in this life they contemned receiued into Gods kingdome and themselues kept out be enforced through inward anguish to breake foorth into this following complaint saying * Wee haue Wisd 5. 6 erred from the way of truth the light of righteousnes hath not shined vnto vs and the sunne of vnderstanding rose not vpon vs. We haue wearied our selues in the way Wisd 5. 7. of wickednes destruction and we haue gone through dangerous waies but as for the way of the Lord we haue not knowne it VVhat good hath our pride done vnto Wisd 5 8 9 vs or vvhat profit hath the pompe of riches brought vs All those things are passed away like a shadowe and as a messenger that rideth post As a ship that passeth ouer the waues of verse 10. the water which when it is gone by the trace thereof cannot be found neyther the path of it in the floods Or as a byrd that flieth thorow the ayre verse 11 and no man can see any token of her passage but onely heare the noyse of her winges beating the light winde parting the ayre through the vehemencie of her going and fleeth on shaking her winges whereas afterward no token of her way can be found Or as when an arrowe is shot at a mark verse 12 it parteth the ayre which immediatly commeth together againe so that a man cannot knowe where it went thorowe Euen so wee as soone as we were borne verse 13 wee began to draw to our end and haue shewed no token of vertue but are consumed in our owne wickednes Such words saith Salomon shal they that haue sinned speake in hell Where theyr complaints shall be bootelesse Pet. Mar. and theyr repentance vnprofitable For theyr punishment shal be endlesse Phil. Mel. and theyr paynes vnceaseable §. 29. And to the end saith S. Gregory that Gregory the damned wretches in hell may be the more seuerely punished for their obstinacy and wicked deeds done in this world there shall all the miseries and torments that possibly may be deuised be heaped together vpon them There shal be fire vnquenchable colde Gregory intollerable the worme of conscience that cannot die and a most horrible stench that cannot be abidden There shal be palpable darknes whyps of tormentors visions of foule fiendes and vglie deuils confusion of sinnes and desperation of all goodnes There they shal haue teares in their eyes Fulgentius gnashing in theyr teeth stinch in theyr nostrils howling in their mouthes mourning in theyr throats terror in their eares bonds and manicles vpon theyr hands and feete and eternall fire burning all theyr parts and members Yea such a fire so stored with cruelty torment through the wonderfull heate vehement strength therof that as S. Augustine Augustine saith there is as much difference betweene naturall fire and the fire of hell as there is betweene painted fire on a wall and the ordinary fire which we daily vse §. 30. Besides the rigour of their paine in that Bullenger tormenting fire shall be so great that despising life which all so deerely loue they shall earnestly desire death which all men hate but it shal not come at them nor neere them For all helpe shal be wanting the gate Cassianus of Gods mercy shall be shut against them and the righteous which then shall behold them in their restlesse torments shall neuer be mooued thereat to any pitty or compassion but rather reioyce the more at theyr destruction and greatly giue thankes vnto God for his vpright iustice shewed vpon them Also that they may bee the more certainly Granado assured that this horrible fire in hell shall neuer be quenched the deuils haue alwayes in charge to blow the same and to keepe it coÌ„tinually burning who as they be immortall so shall they neuer cease or be wearie of blowing therein And though they should be weary yet is Granado there the blast of the Almightie and
euerliuing GOD to maintaine it which shal neuer be wearie §. 31. Rightly therefore is hell termed the hold â—rasmus of horrour distresse and misery and the Cell of torment griefe and vexation Wherein nothing els is to be heard but Cassiâ—dorus onely the furious raging of hellish tormentors and the ruthfull lamentations of damned persons Where all hope of ease and comfort for Gregory euer is exempted no redemption from thence may be expected For after the vvhole company of most Anselmus miserable damned vvretches haue there suffered torments both in soule and bodie for their sinnes as many thousand yeres as there haue been dayes since the beginning of the vvorld or as there be drops of water in the deepest Sea yet shall they then notwithstanding haue as farre to the ende of theyr punishment as they had the first day of theyr entrance into those greeuous calamities And as long as Almighty God shall be GOD which is for euer and euer world without end so long shall the wicked burne in the tormenting lake of fire brimstone vvithout mittigation of theyr miseries hope of heauenly fauour or likelihood of any releasement From the which pit of endlesse perdition and stinking dungion of eternall darknesse hee that is the Father of mercies and God of euerlasting glory deliuer all those that belong vnto him for his beloued Sonne Iesus Christ his sake our only Lord and Sauiour Amen FINIS ¶ Behold howe I haue not laboured for my selfe onely but for all them that seeke vvisedome Ecclus. 24. 39. Vnto God alone be giuen all praise honour glory ⧠A necessary Table of all the speciall matters contained in this Booke ¶ The seuerall matters handled in the first Discourse THat the Lord our God is immortall inuisible euerlasting page 1. 2. 3. 4. Of the mightie power of GOD. page 6. 7. 8. 9. c. That it belongeth onely vnto GOD to pardon our sinnes page 23. 24. 25. Of the wisedome of God page 31. Of the knowledge of God page 38. That the Lord God knoweth both the godly and vngodly page 40. 41. Of the great mercie and louing kindnes of God page 43. 44. That the mercy of God is both generall and speciall page 46. Of the iustice of God page 53. The iustice of God deuided by S. Ambrose into three parts page 56. Of three speciall causes that daily moue men to sinne against God page 57. Of the vvayes of God page 63. That the wayes of God are to be taken for all manner of his dooings page 64. That the Lorde is righteous in all his wayes page 65. That the wayes of God are not like vnto the wayes of man page 66. Of the word of God page 68 The authoritie of Gods word page 70 That Gods word coÌ„taineth in it al things needfull for our saluation page 72 That Gods vvorde is easie to be vnderstoode page 74 75 Of the workes of God 76 77 That of all the works of God man is the cheefest page 83 Howe man is saide to be the Image of GOD. page 83 84 God hath created man foure seuerall vvayes page 84 ¶ The seuerall matters handled in the second Discourse OF man of his naturall inclination page 90 91 92 c That man hath no free-will of himselfe to doe any thing that is good page 97 98 99 c That mans naturall free-will reacheth onely but to carnall and worldly matters page 100. Of the shortnes and vncertaintie of mans life page 106 Of the many miseries hapning to man in this life page 113 The causes why God suffereth man to be so much subiect to misery page 121 Of the parting of the soule from the bodie and of the immortalitie thereof 125 Of the first Iudgement after death page 132 133 Of the last Iudgement after death page 135 136 Of the vncertaine time of the last Iudgement page 142 ¶ The seuerall matters handled in the third discourse OF Christ page 146. That by him were all things created page 147 That Christ hath all power giuen him both in heauen and in earth page 148 That Christ is the way the truth the life vnto the kingdome of heauen page 148 149 That Christ is both the power of God and the wisedome of God page 150 That Christ is our wisedome and righteousnes sanctification and redemption c. page 150 151 The seuerall causes of Christes coÌ„ming into the world and the necessity thereof page 152 153 That Christ came to offer grace vnto all men page 152. That Christ came to fulfill the Lawe to make satisfaction vnto his Father for our offences page 153 That Christ came into the world both true God and true man page 154 That Christ came downe from heauen to vs that wee might ascend vp to heauen by him page 157 That Christ came to loose or destroy the workes of the deuill page 157 That Christ came to seeke and to saue that which was lost page 157. Of the Passion Death Buriall Resurrection ascention of our sauiour Christ according to the Scriptures page 158 159 160 161 c That Christ was deliuered to death by the determinate counsell and fore-knowledge of God page 165 166 Of the seuerall benefites which wee haue by the death resurrection and ascention of our Sauiour Christ page 172 173. c That Christ by his death gaue himselfe a raunsome for all men page 172 That Christ was clothed vvith death that hee might thereby kill death for vs. page 173 That Christ by his death hath destroyed him that had the power of death 173. That Christ hath taken on him our infirmities and borne our paines page 174 That Christ hath redeemed vs from the curse of the law when he was made a curse for vs. page 176 That when Christ suffered death in his flesh vpon the Crosse the God-head and manhood were together page 177 Of foure benefites that wee receiue by the death of Christ page 177 That the meanes of our saluation by the death of Christ are two-fold 178 That Christ by his death hath put out the hand-writing that was against vs contained in the Law written page 178. That like as Christ by his owne power raised himselfe to life so by his own power hee is able to raise vp all them that are his members page 183. That the resurrection of Christ vvas long since prefigured in Adam 184 That Christ our Sauiour is ascended into heauen and sitteth for euer at the right hand of God page 185 That although Christ be absent from vs as concerning his humanitie yet hee is alwaies present with vs by the power of his diuinitie page 186 That Christ by his ascention hath taken sinne and sathan prisoners page 187 That Christ is ascended to prepare a place for vs in heauen page 187 That Christ being in heauen at the right hand of God maketh request vnto his Father for vs. page 189 That although Christ be both GOD and man yet
in his flesh vpon the Crosse the God-head and manhood vvere still together but his Godhead did not suffer that we might be iustified not onely in his flesh but also in his Diuinitie and that we might be saued both in his God-heade and manhood together For we could neuer haue beene deliuered Augustine by that one onely Mediatour between God and men the man Christ Iesus vnlesse he had beene also God The benefites which we dâ—ily receiue by Ambrose his death are foure The first is the change of our naturall death The second is in that he hath quite taken away the second death from those that are in him The third is that his death is a meanes to satisfie his last will and Testament The fourth is that it doth serue to abolish the originall corruption of our sinfull harts The meanes also of our saluation by him Augustine are two his Merrite his Efficacie The first is in that by his obedience to the Law and by his death he made full satis-faction vnto his Father for all our sinnes freed vs from death and reconciled vs vnto God The second is in that he gaue his Spirit to mortifie the corruption of our natures that we thereby may daily die vnto sin and liue vnto righteousnes haue true comfort in terrors of conscience and in the pangs of death Beleeuing assuredly that what-so-euer Caluine Christ hath suffered hee hath suffered for vs and that all his righteousnes through fayth is made our righteousnesse For hee himselfe alone hath fully discharged by his death the debt which all vvee owed and hath made vs by his obedience the sonnes of God fellow heires with him of euerlasting glory For hee hath put out the hand-vvriting Colos 2 14 15. that was against vs contained in the Lawe written which was contrary to vs he euen tooke it out of the way fastned it vpoÌ„ the crosse hath spoiled the Principalities Powers hath made a shew of theÌ„ openly triumphing ouer theÌ„ in the same crosse §. 8. The Lawe saith S. Iohn was giuen by Iohn 1. 17. Moises but Grace and Truth came by Iesus Christ For God sending his owne sonne in the Rom 8 3 similitude of sinful flesh and for sin condemned sinne in the flesh that the righteousnesse of the Lawe might be fulfilled in vs which walke not after the flesh but after the spirit And wee through the spirit waite for Gala 5 5 the hope of righteousnes through faith Be it knowne vnto you therefore men Acts 13 38 39 brethren that through this man Christ is preached vnto vs the forgiuenesse of sinnes from all things from which we could not be iustified by the Law of Moises by him euery one that beleeueth is iustified For the Lawe made nothing perfit but Heb 7 19. the bringing in of a better hope made perfect whereby we draw neere vnto God And albeit that we in time past beeing Ephe. 2. 11. 12. 13. Gentiles and vncircumcised people in the flesh were indeede without Christ and were aliants from the common-wealth of Israell and strangers from the couenaunts of promise and had no hope and were without God in the world yet nowe by the meanes of Christ Iesus we which once were farre off are made neere by the blood of Christ For hee being our peace hath made of Ephe 2. 14. 15. 16. 17. 18. both one and hath broken down the stop of the particion Wall that was betweene the Iewes and vs in abrogating through his flesh the hatred namely the Lawe of Commaundements which standeth in ordinances for to make of twaine one nevv man in himselfe so making peace And that he might reconcile both vnto God in one body thorow his Crosse and sley hatred thereby he came preached peace both to vs vvhich were a farre off and to them also that were neere For through him vvee both haue an entrance vnto the Father by one spirit And GOD vvhich is rich in mercie through his great loue wherewith he loued Ephe 2 â— 5 6 7. vs euen wheÌ„ we were dead by sinnes hath quickned vs both Iewes and Gentiles together in Christ by whose grace we are saued and hath raised vs vp together and made vs sitte together in the heauenly places in Christ Iesus That he might shew in the ages to come the exceeding riches of his grace through his kindnes towards vs in Christ Iesus Not by the vvorkes of righteousnesse Titus 3 5 6 7. which we had doone but according to his mercie hee saued vs by the washing of the newe birth and the renewing of the holie Ghost which he shed on vs aboundantlie through Iesus Christ our Sauiour that we beeing iustified by his grace shoulde bee made heires according to the hope of eternall life For God so loued the vvorlde that hee Ioh 3 16. hath giuen his onely begotten Sonne that whosoeuer beleeueth in him shoulde not perrish but haue euerlasting life And heerein was the loue of God made 1. Ioh 4 9. manifest amongst vs in that hee sent his onely begotten sonne into the world that we might liue through him Yea heerein is loue not that wee loued 1 Ioh. 4. 10. GOD but that he loued vs and sent his Son to be a reconcilâ—ation for our sinnes For Christ vvhen we vvere yet of no Rom 5 6 strength at his time died for the vngodly And hee beeing very God equall vvith Philip. 2. 6 7 8. the Father in power and glory made himselfe notwithstanding of no reputation taking on him the forme of a seruaunt and was made like vnto men and was found in shape as a man Hee humbled himselfe became obedient vnto the death euen the death of the Crosse That hee might heâ—eby deliuer vs from the wrath of God and from the danger of Becon eternall damnation whereunto through our Father Adams transgression vvee all remained subiect Likevvise then as by the sinne of one Rom 5 18. namely Adam there sprang vp euill on all men to condemnation euen so by the righteousnesse of one namely Christ â—pringeth good vpon all men to the righteousnes of life For as by one mans disobedience many verse 19 were made sinners so by the obedience of one shall many also be made righteous §. 1. CHrist saith the Apostle is risen from 1 Cor. 15. 20. the dead was made the first fruites of them that slept For since by man came death by man verse 21 22 came also the resurrection of the dead and â—â— in Adam all die euen so in Christ shall 〈◊〉 be made aliue Yea Christ himselfe and no other for him did by his owne power raise himselfe Augustine to life Which proueth that hee was not onely man but also true God VVherefore if he were able to giue lyfe Ierome vnto himselfe beeing deade and buried then much more now beeing aliue and in
hee also vnderstood verse 25. the misticall meaning of those words which were written the summe vvhereof coÌ„tained no lesse for his offences then the speedy subuersion of his whole kingdom and his owne vtter ouerthrovve for euer Yet seeing and knowing all this but wanting grace to fore-see preuent the danger by true repentance hee perrished the verse 30. same night according to the saying of the Prophet Contrariwise by Samuell it is affirmed that king Dauid did not only see the foulenesse of his offence wherein too long hee had in a manner sencelesly liued so soone as the shril-sounding voyce of Nathan had once by denouncing Gods anger thorowly 2 Sam. 12. chap. awaked him out of his deadly slumber but also presently fore-saw by beleeuing the speech of the Prophet speedilie preuented by his vnfained repentance and amendement the heauy wrath of the Almighty which otherwise was likely for his iniquitie to fall vpon him Marke therefore what counsell Sirach giueth to this purpose and endeuour diligently to follow the same where he sayth My * sonne hast thou sinned doe so no Ecclê° 21. 1. 2 more but pray for thy former sinnes that they may be forgiuen thee Flee froÌ„ sin as from a Serpent for if thou commest too neere it it will bite thee the teeth thereof are as the teeth of a Lyon to sley the soules of men Make much also of time and eschew Ecclus 4 20 the thing that is euill Remember that death tarrieth not and Ecclê° 14 12 that the couenaunt of the graue is not shewed vnto thee Defraude not thy selfe of the good day Ecclê° 14 14 neither let the portion of good desires ouer-passe thee Giue and take and sanctifie thy soule verse 16. vvork thou righteousnes before thy death for in the hell there is no meate to finde Neither is there any more place or time Cyprian of repentance left for any man after hee is once departed out of this vvorlde life is heere either lost or wonne euerlasting saluation is onely heere prouided for by the due worshipping of God and the fruites of fayth And no man is letted eyther by sinnes Cyprian or by yeeres to come to the obtaining of saluation for as long as the soule is yet abyding in the body no repentance is in vaine And what-soeuer is truly doone is neuer too late done Yet thus much alwaies vnderstand that Osorius thy repentance is then most acceptable to God when thou doost offer the same in the prime of thy youth and in the time of thy perfect health For such as neuer cease to sin till sin through age feeblenes begin to forsake them it may greatly be feared that they in the meane while daily drinke vp the dreggs of Gods wrath §. 15. Furthermore although there be indeed Augustine * many in the vvorld which are not ashamed to sinne but are ashamed to repent yet if thou looke for fauour in Heauen thou must both confesse and forsake thy sinnes heere on earth For hee that heere in this life receiueth Ambrose not remission of his sinnes shall haue no part with the godly in the felicity to come Followe therefore for thine owne good the example of King Dauid and with the like humility of heart be ready to say vnto God as he said * Lord haue mercy vpon Psalm 41 4 me and heale my soule for I haue sinned against thee Or as Manasses King of Iuda in his penitent 2 Chro 36. prayer said * I haue sinned ô Lord I haue sinned aboue the number of the sand of the Sea My transgressions are multiplied my offences are exceeding manie and I am not vvoorthy to behold and see the height of the heauens by reason of the multitude of mine iniquities For I haue prouoked thy wrath and done euill before thee I did not thy will neyther kept I thy commaundements Nowe therefore I bowe the knee of my hart beseeching thee of grace I haue sinned ô Lord I haue sinned I acknowledge my transgressions but I humbly beseech thee to forgiue mee O Lord forgiue mee and destroy mee not vvith my transgressions Be not angry with mee for euer by reseruing euill for mee neither condemne me into the lower parts of the earth For thou art the God euen the God of them that repent and in mee thou vvilt shew all thy goodnes for thou ô Lord vvilt saue mee that am vnvvoorthy according to thy great mercie therefore I will praise thee for euer all the dayes of my life c. Or as the prodigall sonne spoken of by Christ in the gospell did remember thine owne estate in time liue no longer like a slaue to sinne and a stranger from the fellowship of the faithfull but rather returne home say vnto God thy Father as hee said to his * I haue sinned ô Father against heauen and before thee and am no Luke 15 16 more worthy to be called thy sonne make me as one of thy hired seruaunts And thou shalt surely finde if thou make an vnfained conuersion that the Lord thy God will be ready to receiue thee For there * is more ioy among the Angels in Luke 15 7. Heauen for one sinner that conuerteth then for ninetie and nine iust men vvhich neede none amendement of life Yea at the true repentance and conuersion Bernard of sinners the Father reioyceth the Sonne reioyceth and the holy Ghost reioyceth The first figured in the prodigall Sonne The second in the lost sheep The third because they are the temple chosen vessels of the holy Ghost euen all the Angels in heauen doe reioyce §. 16. O how good a thing is it then as Sirach Ecclê° 20. 4. saith so soone as thou art reprooued to manifest thy repentance for thereby shalt thou escape wilfull sinne Who so hateth to be reformed is in the Ecclus 21 6. way of sinners but hee that feareth the Lord conuerteth in hâ—rt Seeke the Lord therefore vvhile hee Esay 55 6 may be founde call vpon him while he is neere For hee vvill be founde of them that Wisd 1. 2. tempt him not and appeareth vnto such as proue not vnfaithfull vnto him Get thee righteousnes before thou come Ecclê° 18. 18 to iudgement Learne before thou speake and vse phisicke or euer thou be sicke Examine thy selfe before thou bee iudged verse 19. and in the day of the visitation thou shalt finde mercy Humble thy selfe before thou be sicke verse 20. and whilst thou maist yet sinne shewe thy conuersion Let nothing let thee to pray alwayes vnto verse 21. God and deferre not vnto death to be reformed for the reward of GOD endureth for euer And in what place or state soeuer a man Gregory shall be founde when he departeth out of this life in the same state and degree the last day of the worlde shall finde him For such as euery man shall be in