wolde neuer hurt hym vvhat rombling soeuer it made in his be lye for the time so and muche more may we be assured of the potion of tribulation ministred vs by the hand of Christ thoughe as S. Paul sayeth it seeme vnto vs vnpleasant for a time But aboue all other cōfortable cogitations this is the greatest and moste comfortable to consider that he diuideth this cuppe onelie of loue as hym selfe protesteth and S. Paul proueth that is he geueth out portions of his crosse the richest Iewell that he maketh accōpt of as worldlie princes doe their treasure vnto none but vnto chosen and pycked freendes and among them also not equally to eche man but to eueire one a measure according to the measure of good will wherwith he loueth hym This is euident by the examples before sett downe of his dearest freendes moste of all afflicted in this lyfe that is they receaued greater portions of this treasure for that his good will was greater towardes them This also may be seene manifestly in the example of S. Paul of whome after Christ had sayed to Ananias vas electionis est mihi he is a chosen vessell vnto me he geueth immediatelie the reason therof For I vvill shevv vnto hym vvhat great thinges he must suffer for my name Loe heere for that he was a chosen vessell therfore he muste suffer great matters Doth not the measure of suffering goe then according to the measure of gods loue vnto vs Surely S. Peter knew well how the matter went and therfore he writeth thus Yf you liuing vvell doe suffer uvith patience this is a grace or priuilege before God And agayne a litle after Yf you sufferreproche in the name of Christ you are happie for that the honoure and glorye and povver of God and of his holy spirit shall rest vpon you Can there be any greater rewarde promised or anie more excellent dignitie than to be made partaker of the honour glorie and power of Christ Is it maruayle now yf Christ sayed Happie are you vvhen men reùile and persecute you Is it maruaile thoughe he sayed gaudete in illa die exultate reioyse triumphe ye at that daye Is it maruaile thoughe S. Paul sayde I take greate pleasure and doe glorie in my infirmities or afflictions in my repreches in my necessities in my persecutions in my distresses for Christ Is it meruaile yf Peter and Iohn being reproched beaten at the Iudgement seat of the Iewes wēt away reioysing that they were esteemed woorthie to suffer contumelie for the name of lesus Is it meruaile thogh S. Paul accounted this suche a highe priuilege geuen to the Philippiens when he sayed It is geuen to you not onelie to beleeue in Christ but also to suffer for hym and to haue the same combate vvhiche you haue seene in me and novv heare of me All this is no maruaile I saye 〈◊〉 that suffering withe Christ and bearing the crosse with Christ is as great a preferment in the court of heauen as yt should be in an earthlye courte for the prince to take of his owne garment and to laye yt on the backe of one of his seruantes Of this now foloweth an other consequent of singular consolation in time of affliction and that is that tribulation especiallie when grace is also geuen to beare it patientlie is a great coniecture of our predestination to eternall lyfe For so muche doe all those argumētes before touched insinuat as also in the contrary part to lyue in continuall prosperitie is a dreadfull signe of euerlasting reprobation This pointe is maruailouslie proued by Saint Paul vnto the hebrewes and greatlie vrged And Christ geueth a playne signification in S. Luke when he sayeth Happie are you that vveepe novv for you shall laughe And on the other side VVoe vnto you that laughe novv for you shall vveepe vvoe vnto you riche mē vvhich haue your cōsolatiō heere in this lyfe And yet more vehemētlie thā all this dothe the sayeing of Abraham to the riche man in hell or rather Christs woordes parabolicallye attributted vnto Abraham confirme this matter For he sayeth to the riche man cōplayning of his torment Remember child that thou receauest good in thy lyfe tyme He dothe not saye as S. Barnard well noteth apuisti thou tookest them by violence but recepisti thou receauest them And yet this now is obiected against hym as wee see Dauid handleth this matter in diuers places but purposelie in two of his psalmes that at large And after long searche and muche admiration his conelusion of wicked men prospered aboue other in the worlde is this Veruntamen propter dolos posuisti eis deiecisti eos dum alleuarentur Thow hast geuen them prosperitie o lorde to deceaue thē withall and thou hast in deed throwen them downe by exalting them That is thow hast throwē them downe to the sentence of damnation in thy secrete and inscrutable determinatiō Heere the comparison of S. Gregorie taketh place that as the oxen appointed to the slaughter are lett runne afatting at their pleasure and the other kept vnder dailie labour of the yoke so fareth it with euill and good men In lyke maner the tree that beareth no fruite is neuer beaten as wee see but onelie the fruitefull and yet the other as Christ sayeth is reserued for the fyre The syck man that is past all hope of lyfe is suffered by the phisition to haue what so euer he lusteth after But he whose health is not dispaired can not haue that libertie graunted To conclude the stones that must serue for the glorious temple of Salomon were hewed beaten and polyshed without the churche at the quarrie side For that no stroke of hāmer might be heard within the temple S. Peter sayeth that the vertuous are chosen stones to be placed in the spirituall building of God in heauen where there is no beating no sorow no tribulation Heere then must we be polyshed hewed aud made fytt for that glorious tēple heere I say in the quarrie of this world heere must we be fined heere must we feele the blowe of the hammer and be moste gladde when we heare or feele the same for that it is a signe of our election to that moste glorious howse of godes eternall mansion Beside this matter of predestination and election there is yet an other thing of no small comfort to the godlie afflicted fownded on these woordes of God cum ipso sum in tribulatione I am withe hym in tribulatiō VVherby is promised the companie of God hym selfe in affliction and persecution This ys a singular motiue saythe S. Barnard to styrre men vp withall to embrace tribulatiō seing in this world for good companie men aduenture to doe any thing Ioseph was caryed captiue into Egypt God went downe with hym as the scripture sayeth yea more than that he went
this labour now taken againe He hathe suffered much sence for the cause of his conscience and is at this present vnder indurāce for the same and by that meanes so muche the more in disposition to receaue fruite by thy prayer by howe muche the more he hathe suffered for righteousnes sake and is nearer ioined to God by his separation from the world Our lorde blesse him and the allso good reader and sende vs all his holy grace to doe his will in this woorld that we maye raigne with him in the world to come Amen Thy hartie welwiller and seruant in Christ. R. P. AN INDVCTION TO THE three bookes follovvinge AL Christian diuinitie good reader that is all the busines that man hath withe God in this lyfe standethe in two poyntes The one to knowe the other to doe This first parte containeth principally our beleefe set forth to vs in our Creede and other declarations abowt our faith deliuered vs by the Catholique churche to know and beleeue onlie The other parte containethe the ten cōmaundementes the vses of holye Sacramentes and the like prescribed vnto Christians not onlye to knowe or beleeue but allso to exercise and execute in this lyfe The first of thes two partes is called theorike or speculatyue because it consisteth in speculation that is in vnderstandinge and discourse of the minde wherby a man comprehendeth the thinges he hath to knowe and beleeue The second parte is called practique or actiue because it standeth not onlye in knowledge but also in action and execution of those thinges whiche by the first parte he hath conceaued and vnderstoode In the first parte there is lesse labour and difficultie a greate deale than in the seconde Because it is easier to know then to doe to beleeue aright then to lyue accordinglie and the thinges that a man hathe to beleeue are muche fewer than the thinges he hathe to doe and therfore Christ in the Ghospels and the Apoostles in their writinges spake muche more of thinges to be donne than of thinges to be knowen of good lyuinge than of right 〈◊〉 And amongest Christians few are damned for lacke of knowledge which commonlye all men baptised haue sufficient except in tymes of heresies but many thowsandes for euill life dailye VVherfore Christ in the Ghospell tellinge the reason of suche as shoulde be damned putteth lacke of good lyfe as the reason of their damnation Departe from me saieth he into euerlastinge fire I vvas Hungrie and you gaue me not to eate et ce And the reason of this is for that the thinges which a man is bounde to beleeue as I saide before are fewe in respect of the thinges whiche a man hathe to doe or the vices that he hath to auoyed Againe the partes in man whiche appertaine to vnderstandinge and knowledge were not so hurte by the fall of Adam as the partes appertayninge to action whereby it commeth that a man hath lesse difficultie payne and resistance in hym selfe to knowledge than to good lyfe where our owne corrupt affections make warre against vs and so doe make the matter vnpleasant for a tyme vntill they be conquered For whiche cause we see manie greate lerned men not to be the best lyuers for that to know muche is a pleasure to thē but to doe muche is a payne For thes causes not onlye the scriptures as I noted before but allso the auncient holye fathers haue made greate and longe discourses ample volumes manye bookes about this second parte of Christian diuinitie whiche consisteth in action owt of whose worckes thes three bookes followinge for the most parte are gathered containinge a perfect and exact instruction or direction for all thē that meane to leade a trew Christian life as also diuers helpes for them which haue not yet fullye that determination For what so euer is necessarie to a Christian after he hathe once receaued the faithe is contained in this worcke And to speake in particuler three thinges are necessarie The first is a firme resolution to serue God for the time to come and to leaue vice The second is how to begynne to doe this The third is how to perseuer and continew vnto the ende These three thinges whoe so euer hath no doubt but he shall bothe lyue and dye a good Christian and enioye euerlastinge life in the world to come And for lacke of all or some one of thes thinges manie thowsandes the more is the pittie doe perishe daylie For some men are ether so carelesse or so carnallie geeuen as they neuer resolue them selues to lyue in deed well and to forsake wickednes and thes are farof from the state of saluation Other resolue them selues often but they neuer beginne or a least way they beginne not as they shoulde doe wherby they neuer come to any perfection Other doe both resolue and begyn well but they perseuer not vnto the ende 〈◊〉 for lacke of instruction or helpes necessarie to the same and thes also can not attayne to lyfe euerlastinge but rather doe leese their labour for that Christ hath not promised saluation but onlie to such as perseruer to the ende For helpinge therfore Christians in thes three poyntes this worcke is deuided into three bookes In the first booke there are shewed manye meanes and helpes wherby to bringe a man to this necessarie resolution of leauinge vanities to serue God with a Christian lyfe accordinge to his profession In the second booke is declared in particuler how a man shall begin to putt this resolution in practise and without errour to begyn a new trade of lyfe In the third booke are layed downe the meanes and helpes to perseuerāce vnto the ende The which beinge done there remaineth nothinge but the reapinge of glorie in the lyfe to come which we shal be able to doe without instructions yf it be our good happe to come to it which God graunte and send vs his grace that we mave be as well cōtent to labour for it in this lyfe as we will be ioyfull to possesse it in the next and to auoyde the dreadfull tormentes vvhich those must needes fall into vvho for flovvth pleasure or negligence omitt in this vvorlde to procure the kyngdome prepared for godes seruantes in the next THE FIRST BOOKE AND FIRST PARTE Of the end and partes of this booke withe a necessarie aduertissement to the reader CHAP. I. THe first booke as I haue shewed before hathe for his proper end to perswade a Christian by name to become a trewe Christian in deed at the leaste in resolution of mynde And for that there be two principall thinges necessarie to this effect therfore this first booke shal be deuided into two partes And in the first shal be declared important reasons and strong motyues to prouoke a man to this resolution In the second shal be refuted all the impedimentes whiche our spirituall enymies the fleshe the world the deuyll
in this place for that they lett and hinder greatlie this resolution whiche we talke of For he that lyueth in a slumber and will not heare or attend to any thing that is sayed of the lyfe to come beside this imagineth fearefull matters in the same and thirdlie is throwen downe by euerie litle blocke that he findeth in the waye lastlie is so lazye as he can beare no laboure at all this man I saye is past hope to be gayned to any suche purpose as we speake for To remoue therfore this impediment this sorte of men ought to laye before their eyes the laboures of Christ and of his saintes the exhortations they vsed to other men to take lyke paines the threates made in scripture against them whiche laboure not the condition of our present warfare that requireth trauaile the crowne prepared for it and the miserie enseweing vpon idle and lazye people And finallie yf they can not beare the labour of vertuous lyfe whiche in deede is accompanyed with so many confolations as it may not rightfullie be called a labour how will they abyde the labour and tormentes of the lyfe to come whiche must be bothe intollerable and euerlasting Saint Paul sayeth of him selfe and others to the Thessalonians we dyd not eate our breade of free cost when we were with you but dyd woorke in labour and wearynesse bothe daye and night therby to geue you an example of imitation denouncing further vnto you that yf any man wolde not woorke he should not eate Christ went foorthe into the streetes twyse in one day and still repreheÌ„ded greuouslie those that stoode ydle there Quid hic statis tota die otiosi VVhye doe ye stand heere all the daye ydle and doeyng nothing I am a vyne sayeth Christ and my father is a husband man euery braunche that beareth not fruit in me my father will cut of and cast into the fire And in an other place Cutt downe the vnprofitable tree whie doeth it stand here and occupie vp the grounde for nothing And againe the kindome of heauen is subiect to force and men do gayne it by violence labour For which cause the wyse man also sayeth what soeuer thy haÌ„d can doe in this lyfe doe it instanlie for there is nether tyme nor reason nor wisdome or knowlege that we can emplove And agayne the same wyse man sayeth The lazie hande worketh beggarie to it selfe but the laboursome and valyant hande heapeth vp greate riches And yet further to the same effect The slothefull man will not sowe in the wynter for that it is colde and therfore he shall begge in the somer and no man shall take pitie of hym All this pertayneth to shew how that this lyfe is a time of labour and not of ydlenes appointed vnto vs for the gayning of heaueÌ„ it is the Marquet wherein we must buye the battaille wherein we must fight gayne our crowne the winter wherin we must sowe the daye of labour wherin we must sweate gaine our pennie And he that passeth ouer lazilie this daye as the most parte of men doe must suffer eternall pouertie and neede in the â—…fe to come as in the first parte of this booke more at large hathe bene declared VVherfore the wise maÌ„ or rather the holie ghost by his mouthe geueth eche one of vs a moste vehement admonition and exhortatio in theese wordes Runne aboute make haste styrre vp thy freend geue no sleepe vnto thy eyes lett not thine eye lyddes slumber skyppe owt as a doe from the handes of hym that held her and as a byrd owt of the hand of the fowler goe vnto the Emmet thow slothefull man and consider her doeinges and learne to be wise she hauing no guyde teacher or captaine prouideth meate for her selfe in the sommer and gathereth together in the haruest that whiche maye serue her to feed vpon in the wynter By whiche woordes we are admonished in vvhat order we ought to behaue our selues in this lyfe and how diligent and carefull vve should be in doeinge of all good woorkes as S. Paul also teacheth considermge that as the Emmet laboureth most earnestlie in the haruest time to lay vpp for the vvynter to come so we should for the next world And that slothefullnes to this effect is the greatest and most daungerous lett at may be For as the Emmet should dye in the wynter most certainlie for hunger yf she should lyue ydelie in the fomer so without all dowte they are to suffer extreme neede and miserie in the world to come whoe novv for slouthe doe omitt to laboure The seconde impediment ys called by me in the title of this chapiter negligence But I doe vnderstand therby a further matter than commonlie this woorde importeth For I doe comprehend vnder the name of negligent all careles and dissolute people whiche take to hart nothinge that pertayneth to God or godlynes but onelie attend to woorldlie affaires making their saluation the least parte of their cogitations And vnder this kynde of negligence is contained bothe Epicurisme as S. Paul noted in some Christianes of hys dayes whoe beganne onelie to attend to eate and drinke and to make their bellies their God as our Christians now doe and also a secret kinde of Atheisme or denieing of God that is of denieing him in life and behauiour as S. Paul expoundeth it For albeit these men in wordes doe confesse God and professe the selues to be as good Christians as the rest yet secretlie in deed they doe not beleeue God as theyr lyfe and doeings doe declare VVhiche thing the scripture discouereth plainlie when it sayeth 〈◊〉 dissolutis corde qui non oredunt deo woe be vnto the dissolute careles in hart whiche doe not beleeue God That is thoughe they professe that they beleeue trust in hym yet by theyr dissolute and careles doeings they testifie that in theyr hartes they beleeue hym not for that they haue nether care nor cogitatioÌ„ of matters pertayning to hym These kynde of men are those which the scripture noteth and detesteth for ploweyng with an oxe and an Asse together for soweing their grounde with myngled seede for wearing appatell of linsie woolsie that is made of flaxe and wooll together Theese are they of whome Christ sayeth in the reuelatioÌ„s I vvold thou vvere ether colde or hoate But for that thou art luke vvarme and nether cold nor hoate therfore will I beginne to vomite thee owt of my mouth Theese are they whiche can accorde all religions together take vp all controuersies by onely sayeing that ether they are differeÌ„ces of small importance or els that they appertaine onelie to learned men to thinke vpoÌ„ and not vnto them These are they which can applie them selues to anye companie to any time to any princes pleasure for matters of 〈◊〉 to come These men forbyd all talke of