signifieth an vtter destroyer At the sixth blast of the triumpet were loosed sower angels tyed before and then rushed forth an armye of horsemen in number twentie hundred times ten thowsand and I sawe the horses and they which satte vpon them had breastplates of fyre and brymstone The heades of these horses were as lyons and out of their mouthes came fyre and smoke and brymstome wherby they slewe the third parte of men which had not repented and their strength was in their tailes whiche were like serpentes Then was there an angel whiche puttinge one foote vppon the fea and an other vppon the land did sweare by hym that lyuethe for euer and euer that after the blast of the seuenth trumpett there should be no more tyme. And so when the seuēth angell had sounded their came greate voyces from heauen sayinge the kyngdome of this world is made to our lorde and his Christ and he shall raigne for euer And I hearde a great voice sayinge to the seuen angels goe and powre out seuen cuppes of godes wrath vpon the earth so they did And the first brought foorth cruell wounds vppon men the second turned the sea into Reade bloode the thirde turned the riuers and fountaines into bloode the fowrth afflicted men with fyre and made them blaspheme God the fifthe made them eate their owne tougues for sorowe the sixth dried vp the water And I sawe three foule spirites lyke frogges issew out of the mouth of a dragon And finallie the seuenth cuppe beinge powred out there came a mightie voyce from the throne of God sayinge it is dispatched And there followed lyghtninges and thunders and voices and earthquakes such as neuer were sence men dwelt vppon the grounde Can any tongue in the world expresse a thinge more forcybly than this matter is expressed by the holie Apostle him selfe VVhat mortall harte can but tremble in the middest of this vnspeakeable terrour is it meruaile yf the verie iust men the Angels them selues are sayde to feare it and then as S. Peter reasoneth yf the iust shall scarse be saued vvhere shall the vvicked man and sinner appeare vvhat a dreadfull daye vvil it be for the careles and loose Christian which hath passed his tyme pleasantlye in this worlde when he shall see so infinite a sea of feares miseries to rushe vpon hym But besides all thes most terrible and fearce preparations there wil be many other matters of no lesse dreadfull consideration as to see all sepulchres open at the sounde of the trumpett to yelde forth all their dead bodies which they haue receaued from the beginninge of the world to see all men wemen and children kynges and Queenes princes and potentates to stand there naked in the face of all creatures their sinnes reueiled their secrete offences laide open done committed in the closettes of their palacies and they cōstrayned and compelled to geeue a counpte of a thowsande matters wherof they would disdaine to haue ben tolde in this lyfe as how they haue spent the tyme how they haue imployed their wealth what behauyour they haue vsed towardes their brethren how they haue mortifyed their senses how they haue ruled their appetites how they haue obeied the inspirations of the holie ghost and sinallye how they vsed all godes gyftes in this life Oh deare brother it is vnpossible to expresse what a great treasure a good consciēce wil be at this daye it wil be more worth then tenne thowsande worldes For wealth will not helpe the iudge will not be corrupted with monye no intercession of worldly frindes shall preuaile for vs at that daye no not of the Angels them selues whose glorie shal be then as the prophet saieth to binde kynges in fetters and noble men in yron manacles to execute vpon them the iudgment prescribed and this shal be glorie to all his sainctes Alas what will all those wyse people do thē that now lyue in delites and can take no paine for their saluatiō what shyft will they make in those extremities whether will they turne them vvhose helpe vvill they craue they shall see all thinges crye vēgeance about them all thinges yelde cause of feare terror but nothinge to yelde them anye hope or comforte Aboue them shal be their iudge offended vvith them for their vvickednes beneath them hell open the cruell fornace readie boilynge to receaue them on their right handes shal be their sinnes accusinge them on their left handes the deuilles redye to execute gods eternall sentence vpon them vvithin them their conscience gnavvinge vvithout them their frendes bevvaylinge on euerie side the vvorld burninge Good Lorde vvhat vvill the vvretched sinner doe enuironed with all thes miseries how will his harte sustaine thes anguishes what waie will he take to goe backe is impossible to goe forwarde is intollerable what thē shall he doe but as Christ foretelleth he shall drie vp for verie feare seeke death death shall flye from him crye to the hilles to fall vpon him and they refusinge to doe hym so much pleasure he shall stāde there as a most desperate forlorne miserable caytife wretch vntill he receaue that dreadfull irreuocable sentēce Goe you accursed into euerlastinge fyre VVhich sentence once pronunced consider vvhat a dolefull crye and shout vvill streight follow The good reioysinge and singinge prayses in the glorie of their Sauyour the vvicked bevvailinge blaspheminge and cursinge the daye of their natiuitie Consider the intollerable vpbraydinge of the vvicked infernall spirites against these miserable condemned soules novv delyuered to them in pray for euer VVith how bitter scoffes and tauntes will they hale them on to tormentes Consider the eternall seperation that then must be made of fathers children mothers and daughters frindes and companions the one to glorie the other to cōfusion without euer seinge one the other agayne and that whiche shal be as greate a greefe as anye other the sonne goinge to heauen shall not pitie his owne father or mother goinge to hell but shall reioyse at the same for that it turneth to godes glorie for the execution of his iustice VVhat a seperatiō I say shall this be what a farewell whose harte woulde not breake at that daye to make this seperation yf a harte could breake at that tyme and so end his paines but that will not be lavvfull VVhere are all our delites now all our pleasant pastimes become our brauerie in apparell our glisteringe in golde our honour done to vs with cappe and knee all our delicat fare all our musicke all our wanton daliances recreations we were wount to haue all our good frindes and merie 〈◊〉 panions accustomed to laugh and disporte the tyme with vs where are they become Oh deare brother how sower will all the pleasures past of this worlde seeme at that howre how dolefull will their memorie be vnto vs how vaine a thinge will all our dignities our
many doe we see daylie as the prophet dyd in his dayes cōmended in their sinnes and blessed in their wickednes How manye palpable and intolerable flateries doe we heare bothe vsed and accepted daylie no man cryethe withe good kyng Dauid avvaye uuithe this oyle and oyntement of sinners let it not come vpon my heade Is not all this vanitie Is it not madnes as the scripture callethe it The glorious Angels in heauen seeke no honour vnto thē selues but all vnto God and thow poore worme of the earthe desyrest to be glorified the fowre and twentie elders in the Apocalips tooke of theyr crounes and cast them at the feete of the lamb thow woldest plucke fortye from the lamb to thy selfe yf thow couldest O fond creature how truelie sayethe the prophet homo vanitati similis factus est A man is made lyke vnto vanitie that is lyke vnto his owne vanitie as lyght as the verie vanities them selues whiche he foloweth And yet the wife man more expresselie In vanitate sua appenditur peccator the finner is weyghed in his vanitie that is by the vanitie whiche he foloweth is seene how light and vayne a synner is The second vanitie that belongeth to Ambition is desire of worldlie honour dignitie and promotion And this is a greate matter in the sight of a worldlye man this is a Iewell of rare price and woorthie to be bought euen with any labour trauaile or perill what soeuer The loue of this letted the great men that were Christians in Iewrie from confessing of Christ openlie The loue of this letted pilat from delyuering Iesus according as in conscience he sawe he was bounde The loue of this letted Agrippa and festus from makyng them selues Christians albeit they esteemed Paules doctrine to be true The loue of this letteth infinite menne daylie from embrasing the meanes of their saluation But alas these men doe not soe the vanitie heerof S. Paul sayth not without iust cause Nolite esse pueri sensibus be you not children in vnderstanding It is the fashion of Children to esteeme more of a paynted bable than of a riche Iewell And suche is the paynted dignitie of this worlde gotten with muche labour maintayned withe great expenses and lost withe intolerable greefe and sorow For better cōceauing wherof ponder a litle withe thy selfe gentle reader any state of dignitie that thou woldest desire and think how many haue had that before thee Remembre how they mounted vp and how they descended downe agayne and Imagine withe thy selfe whiche was greater ether the loye in getting or the sorowe in leesing it VVhere are now all these emperours these kynges these princes and prelates whiche reioysed so muche once at their owne aduancemē where are they now I saye vvho talketh or thynkethe of them are they not forgotten and cast into their graues long agoe And doe not menne boldelye vvalke euer their heades novve vvhose faces might not be looked on vvithout feare Ī this vvorld vvhat then haue their dignities done them good It is a vvounderfull thing to consider the vanitie of this vvordlie honour It is like a mans ovvne shadovve vvhich the more a man runneth after the more it flyeth and vvhen he flyethe from it it folovveth hym agayne and the onelye vvaye to cache it is to fall dovvne to the grounde vpon it So vve see that those men vvhich desired honour in this vvorld are novv forgotten and those vvhich most fledd from it cast them selues lovvest of all men by humilitie are novv moste of all honoured honoured I saye moste euen by the vvorld it selfe vvhose enemies they vvere vvhyle they lyued For vvho is honoured more novv vvhoe is more commended and remembred than S. Paul and his like vvhiche so muche despised vvorldlie honour in this lyfe according to the sayeing of the prophet thy freendes o Lorde are to too muche honored Moste vayne then is the pursuyte of this vvorldlie honour and promotion seyng it nether cōtenteth the mynde nor cōtinuethe vvithe the possessor nor is voyde of greate daungers bothe in this lyfe and in the lyfe to come according to the sayeing of scripture Moste seuere iudgement shal be vsed vpon those that are ouer other the meane man shall obtaine mercie but the greate and strong shall suffer tormentes stronglye The third vanitie that belongeth to ambition or pryde of lyfe is nobilitie of fleshe and bloode a greate pearle in the eye of the vvorld but in deede in it selfe in the sight of God a meere trifle and vanitie VVhiche holy Iob vvell vnderstoode vvhen he wrote these vvoordes I sayde vnto rottennesse thou art my father and vnto vvormes you are my mother and sisters He that will beholde the gentrye of his auncestoures Lett hym looke into their graues and see whether Iob say the truelie or no. True nobilitie was neuer begonne but by vertue and therfore as it is a testimonie of vertue to the predecessours so is it an other of vertue vnto the successours And he whiche holdethe the name therof by descent without vertue is a meere monster in respect of his auncestoures for that he breaketh the limites of the nature of nobilitie Of which sort of men God sayeth by one prophet They are made abominable euen as the thinges vvhiche they loue theyr glorie is from theyr natiuitie from the bellye and from theyr cōception It is a miserable vanitie to goe begge credit of deade men wher as we deserue none our selues to seek vp olde titles of honoure frō our auncestours we beyng vtterlye vncapeable therof by our owne base maners and behauyour Christ clearlie confounded this vanitie when being descended hym selfe of the greatest nobilitie that euer was in this world and besides that being also the sonne of God yet called he him selfe ordinarilie the sonne of manne That is the sonne of the virgin Marie for otherwyse he was no sonne of man and further than this also called hym selfe a shepeheard whiche in the world is a name of contempt He soght not vp this and that olde title of honour to furnishe his style withall as our men doe Nether when he had to make a kyng first in Israell dyd he seeke owt the auncientest bloode but tooke Saul of the basest tribe of Iewes and after him Dauid the poorest sheephearde of all his breethren And whē he came into the world he soght not owt the noblest men to make princes of the earthe that is to make Apostles but tooke of the poorest and simplest therby to confound as one of them sayeth the foolishe vanitie of this world in making so great account of the preeminēce of a litle fleshe and bloode in this lyfe The fourthe vanitie that belongeth to ambition or pryde of lyfe is vvorldlie vvisdome vvherof the Apostle sayeth The vvisdome of this vvorld is folye vuith God If it be folie then greate vanite
of worldlie wealthe profitt or comfort thee at that hower whē it shal be sayed to thee as Christ sayed to thy lyke in the ghospell when hee was nowe come to the topp of his worldly felicitie thovv foole this nyght shall they take avvaye thy soule and then vvhoe shall haue the thinges vvhich thou haste gotten together Beleue me deare brother for I tell the no vntrewth one howre bestowed in the seruice of God will more comforte the at that tyme than a hundrede yeares bestowed in aduauncinge thy selfe thy familie in the world And yf thou mightest feele nowe the case wherein thy poore harte shal be then for omittinge of this thinge whiche it should most haue thought vppon thow wouldest take from thy sleepe and from thy meate alsoo to recompence thy negligence for the tyme past The difference betwyxt a wyse man and a foole is this that the one prouidethe for a mischeef whyle tyme serueth but the other when it is to late Resolue thy self therfore good Christian whyle thow hast tyme. Resolue thy selfe without delay to take in hande presentlye to applye for the tyme to come the great and weyghtie busines for which thow wast sent hither which onely in deede is wayghtie of importance and all other are meere tryfles and vanities but onely so far furthe as they concerne this Beleeue not the world whiche for runninge a wrie in this pointe is detested by thy Sauiour and euery frend therof pronounced an enemye to hym by his Appostle Saye at lenght vnto thy Sauyour I doe confesse vnto the o Lorde I doe confesse and can not denye that I haue not hitherto attended to the thinge for which I was created redeemed and placed here by thee I doe see my error I can not dissemble my greeuous faulte and I doe thancke the ten thowsande tymes that thou hast geeuen me the grace to see it whyles I maye yet amend it which by thy holye grace I meane to doe wthout delaye to alter my course beseechinge thy diuine maiestie that as thou hast geeuen me this light of vnderstandinge to see my daunger this good motiō to reforme the same So thow wilt continew towardes me thy blessed assistance for performance of the same to thy honour and my soules healthe Amen Of the ende of man more in particuler and of tvvo speciall thinges required at his handes in this lyfe CHAP. IIII. HAuinge spoken of the ende of man in generall in the former chapter shevved that it is to serue God in this lyfe therby to gayne heauen in the next it semethe cōuenient for that the matter is of greate and singuler importāce to treate some vvhat more in particuler vvherin this seruice of God do the consist that therby a Christian may iudge of him selfe whether he performe the same or no cōsequentlye whether he doe the thinge for whiche he was sent into this worlde First therfore it is to be vnderstood that the whole seruice whiche God requireth at a Christian mans handes in this lyfe consisteth in tvvo thinges The one to flye euill thother to doe good And albeit thes two thinges were required of vs also before our redemption by Christ as appeareth by Dauid whose commaundement is generall declyne from euill and doe good and by Esay the prophet whose wordes are leaue to doe peruerslie and learne to do well yet muche more particulerlye and with farr greater reason are they demauuded at the handes of Christian people whoe by the death and passion of their redemer doe receaue grace force to be able to performe thes two thinges which the old lawe did not gyue albeit it commaunded the same But novve vve beinge redeemed by Christ and receauinge from him not onlye the renevvinge of the same cōmaundement for the performance of thes tvvo thinges but also force and habilitie by his grace wherby we are made able to doe the same vve remayne more bounde therto in reason and dewtie thā before for that this was the fruite and effect of Christ his holye passion as S. Peter sayeth that vve beinge dead to sime shoulde liue to iustice Or as S. Paule more plainelye declareth the same when he sayeth the grace of God our Saueour hath appeared to all men instructinge vs to this end that we renouncinge all wickednes and seculer 〈◊〉 should liue soberlye iustlye and godlye in this worlde Thes two thinges then are the seruice of God for whiche we were sent into this world the one to resist sinne the other to follow good woorkes In respect of the first we are called souldiers our lyfe a warfare vppon the earthe For that as souldiers doe alwaies lye in waite to resist theire enimies so ought we to resist sinne and the temptations therof And in respect of the seconde we are called labourers sowers workemen marchantes bankers stewardes farmers and the like for that as thes men attende diligentlye to their gayne increace of substāce in this lyfe so should we to good workes for the encrease of our treasure in the world to come Thes tvvo thinges are the pointes vvhich a Christian man should meditate vppon the exercises vvherin he should be occupied the tvvo legges vvhervppon he muste vvalke towardes his countrie the two armes vvhervvith he must apprehende and lay holde on gods eternall kingdome and fynally the tvvo vvynges vvherby he must flie and mounte to heauen And vvhosoeuer vvanteth any one of thes though he had the other yet can he not ascend to heauen no more than a byrde can flye lackinge one of her vvynges I say that nether innocencie is sufficient vvith out good vvoorkes nor good vvorkes anye thing auaileable vvhere innocēcie frō sinne is not the latter is euident by the people of Israell vvhose sacrifices oblatios prayers and other good vvorkes commended aud commaunded by God hym selfe vvere often tymes abhominable to God for that the doers thereof lyued in sinne and vvickednes as at large the prophet Esaye declareth the former also is made apparent by the parable of the foolishe virgines vvhoe albeit they vvere innocent from sinne yet because they lacked the oyle of good vvorkes they vvere shutt ovvt of doores And at the last daye of iudgement Christ shall saye to the damned because you clothed me not fed me not and did not other deedes of charitie appointed to your vocatiō therfore goe you to euerlastinge fire et ce Bothe thes poyntes then are necessarie to a Christian for his saluation and so necessarie as one vvithout the other auayleth not as I haue sayed And tovvchinge the first vvhiche is resistinge of sinne vve are vvilled to doe it by S. Paule euen vnto deathe and vvith the last of our blood yf it vvere neede and in diuers other places of scripture the holie ghost vvilleth vs most diligentlye to prepare our selues to resist the deuill
as the fishe in the sea the grasse on the grounde the leaues of the trees or the partes of man vpon the face of the earth can grow moue or consist without some litle streame of vertne and power come to it cōtinualiie from Cod. So that thow must imagine God to stand as a most maiesticall sunne in the middest and from hym to passe foorth infinite beames or streames of vertue to all the creatures that are eyther in heauen earthe the ayer or the water to euerie parte therreof and vpon thes beames of his vertue all creatures to hange and yf he should stopp but any one of them it would destroye annihilate presentlie some creature or other This I saye yf thow shalt consider towchinge the maiestie of God and the infinite dread that all creatures haue of hym except onlye a sinner for the deuills also doe feare hym as S. Iames saieth thow wilt not meruaile of the seuere iudgement of God appointed for his offence For sure I am that very shame of the world maketh vs to haue more regarde in offendinge the poorest frinde we haue in this lyfe then a wicked man hath in offendinge God which is an intollerable contempt of so greate a maiestie But now if we adioine to this contemplation of maiestie an other consideration of his benefites bestowed vppon vs our defaut will grow to be far greater for that to iniurey hym whoe hathe done vs good is a thinge moste detestable euen in nature it selfe And there was neuer yet so fearce a harte no not amongest brute beastes but that it might be Wonne with curtesie and benefites but muche more amongest reasonable creatures dothe beneficence preuaile especiallie if it come from greate personages whose loue and frindfaippe declared vnto vs but in small gyftes doth greatlye bynde the hartes of the receauers to loue them agayne Consider then deare Christian the infinite good turnes and benefites which thow hast receaued at the handes of thisgreat God therby to winne the to his loue that thow shouldest leaue of to offende and iniurie him albeit no toague created ether of man or Angel cna expresse the one halfe of thes gyftes which thow hast receaued from hym or the valew of them or the greate loue hartie goodwill where with he bestowed them vppon the yet for some memorie sake I will repeate certaine generall and principall pointes therof wherunto the rest may be referred First then he hathe bestowed vppoa the the benifite of thy creation wherby he made the ofnothinge to the likenes of hym selfe and appointed the to so noble an ende as is to serue hym in this lyfe and to raigne with hym in the lyfe to come furnishinge the for the present with the seruice and subiection of all creatures The greatnes of this benefite may partlye be conceaued yf thow doe imagine thy selfe to lacke but any one parte of thy bodie as a legge an arme an eye or the lyke and that one should freelie geeue the same vnto the or yf thow wantest but any one sense as that thow were dease or blynde and one should restore sight or hearringe vnto the howe wooldest thow esteeme of this benefite how muche wouldest thow professe thy selfe beholdinge vnto him for the same and yf the gyft of one of these partes onlye would seeme such a benefite vnto thee how greate oughtest thow to esteeme the free gyste of so manye partes together Add to this now as I haue sayde that he hath created the to the lykenes of no other thinge but of hym selfe to no other ende but to be his honorable seruante in this world and his compartener in kynglie glorie for all eternitie to come and this he hath done to the beinge only a peece of durte or claye before Now ymagine thow of what maner of loue proceeded this But yet add further how he hathe created all this magnificent world for the and all the creatures therof to serue thee in this busines the heauen to gouuerne the and geeue the light the earthe and ayer and water to minister most infinite 〈◊〉 of creatures for thy vse and sustenance and hath made thee Lord of all to vse them for thy comforte and his seruice and what magnificent gyftes are these and what shamefull in gratitude is it to turne the same to the dishonour and iniurie of so louinge a geeuer as thow doest by vsinge them to serue the in sinne But yet consider a litle furder the benesite of thy redemption much greater then all the former which is that thow hauinge lost all those former benefites agayne and made thy selfe guyltie by synne of eternall punishment wherto the Angels were now deliuered for their synne committed before God chose to redeeme the not the Angels and for satisfyinge of thy fault to delyuer his owne onlie sonne to deathe for the O lorde what harte can conceaue the greatnes of this benefite Imagine thy selfe beinge a poore man haddest cōmitted a greeuous cryme against a kynges maiestie together with some greate mā of his cheefest nobilitie and that the kynge beinge offended highlye with you bothe shoulde notwith standinge pardon the and put the noble man to death and surder also beinge no other waye to saue thy lyfe should laye the paynes of deathe dew to the vppon his onlye sonne and heyre for thy sake how muche wouldest thow thincke that this kinge loued the how greatlye wooldest thow esteeme thy selfe beholdinge and bounden to that yōge prince which should offer hym selfe to his fathers iustice to dye for the a poore worme and not for the noble man as he would not dye for the Angels and to put his head in the haulter for thyne onlye offences couldest thow euer haue the harte to become enimie to this mā after or willinglye wittingly to offend 〈◊〉 and yet such is our case much more bounden towardes Christ and his father whome the moste of vs notwith standinge doe dailie offend dishonour and iniurey by synne But yet there follow on more benefites of God vnto vs as our vocation and iustificaton vocation wherby he hath called vs from infidelite to the state of Christians therby made vs partakers of this our redemption which insidels are not for albeit he payed the ransome for all in generall yet he hath not imparted the benefite therof to all but to such onlie as best it pleased his deuine goodnes to bestow it vpon After which folowed our iustification wherby we were not onlye set free from all our synnes committed before and from all payne and punishement dew to the same but also our sowles beutified and enriched with the infusion of his holie grace accompanied with the vertues theologicall as faith hope and charitie and with the gyftes of the holye ghost and by this grace weare made iust and righteous in the sight of God and entitled to the most blessed enheritance of the kyngdome of heauen After
we wolde geue a thowsand worldes for the same as in deede the damned wolde doe yf they might Lett vs now therfore so vse the benefite of our present time as whe we are past hense we haue not neede to wishe our selues heere againe Now is the time we may auoyde all now is the time vve may put our selues out of daunger of these matters novv I say yf vve resolue our selues out of hand For vve knovv not vvhat shall become of vs to morrovv Yt may be to morrovv our harts vvill be as hard carelesse of these things as they haue bene heretofore and as Pharao his hart was after Moyses departure from hym Oh that he had resolued hym selfe throvvghlie vvhile Moyses vvas vvith hym hovv happie had he bene yf the riche glutton had taken the time vvhile Lazarus lay at his dore how blyssed a man had he bene he vvas foretolde of his miserie as vve are novv by Moyses and the prophets as Christ signifieth but he vvolde not heare Aftervvard he vvas in suche admiration of his ovvn foly that he vvolde haue had Lazarus sent from Abrahams bosome vnto his bretheren to vvarne them of his successe But Abraham tolde hym it vvas bootelesse for they vvolde not haue beleeued La zarus but rather haue persecuted hym as a lyar and defamer of their honorable brother deade yf he should haue come and tolde thē of his tormēts In dede so vvolde the vvicked of the vvorld doe novv yf one should come tell them that their parents or freends are damned in hell for such and such things and doe beseech them to looke better to their liues to the end by their cōming thither they doe not encrease the others paynes for being some cause of their damnation for this is onelie the cause of care vvhiche the damned haue tovvardes the liuing and not for ani◅ loue they now beare them yf I say suche a message should come from hell to the florishing synners of this world vvolde they not laugh at yt wolde they not persecute eagarlie the partles that should bring such nevve◅ VVhat then can God deuise to doe for the sauing of these men what way what means may he take when nether warning nor exāple of others nor threats nor exhortations will doe any good we know or may know that leading the lyfe whiche we doe we can not be saued VVe know or ought to know that many before vs haue bene damned for lesse matters VVe knowe and can not chuse but know that we must shortlie dye and receaue our selues as they haue receaued liuing as they dyd or worse VVe see by this layd down before that the paynes are vntolerable and yet eternall whiche doe expect vs for the same VVe confesse them most vnfortunate that for anie pleasure or commoditie of this worlde are now fallen in to those paynes VVhat then should let vs to resolue to dispache our selues quicklie of all impediments to breacke violentlie from all bonds and chaynes of this wicked worlde that doe lett vs from this true and zealouse seruice of God whyshowld we sleepe one night in sinne seing that night may chaunce to be our last and so the euerlastinge cutting of of all hope for the time to come Resolue thy selfe therefore my deare brother yf thou be wise and cleare thy selfe from this daunger while God is willing to receaue the and moueth the therunto by these meanes as he dyd the riche man by Moyses and the prophets while he was yet in his prosperitie Let his example be often before thine eyes and consider it throughlie it shall doe the good God is a wounderful God and to shew his patience and infinit goodnesse he woweth vs in this lyfe seeketh vnto vs and layeth hym selfe as it were it our feet to moue vs to our owne good to wynne vs to drawe vs and to saue vs from perdition But after this lyfe he altereth his course of dealing he turneth ouer the leafe and chaungeth his style Of a lambe he becometh a lyon to the wicked and of a Sauiour a iust and seuere punisher VVhat can be sayd or done more to moue vs he that is forewarned and seeth his own daunger before his face and yet is not stirred nor made the more weary or fearefull there by but notwithstanding will come or slyde in to the same may well be pityed but surelie by no meanes can he be helped making hym selfe incapable of all remedies that may be vsed Of the moste honorable and munificent revvardes proposed to all them that truelie serue God CHAP. X. THe motiues and consideratios layed downe before in the former chapiters might well suffice to sturre vp the hart of anye reasonable Christian to take in hand this resolutiō whereof we talke and whereunto I so much couet to persuade the for thy onelio good and gayne gentle reader But for that all hartes are not of one constitution in this respect nor all drawen and stirred with the same means I purpose to adioyne heere a consideration of commoditie whereunto cōmonlie eche man is prone by nature And therfore I am in hope it shall be more forcible to that we go about than anye thinge else that hitherto hath bene spoken I meane thē to treate of the benefits whiche are reaped by seruice of God of the gayne drawn thence of the good pay most liberall rewarde which God performeth to his seruants aboue all the maisters created that may be serued And though the iust feare of punishment yf we serue hym not might be sufficient to driue vs to this resolution and the infinite benefites allredie receaued might induce vs to the same in respect of gratitude of bothe which somewhat hath bene sayed before yet am I content so farre to enlarge this libertie to thee good reader that except I shew this resolution whiche I craue to be more gainfull and profitable than any thinge els in the worlde that can be thought of thow shalt not be bound vnto yt for anye thing that hitherto hath bene sayde in that behalfe For as God in all other things is a maiesticall God full of bountie liberalitie and princelie magnificēce So in this point aboue all other in suche sort as albeit what so euer we doe or can doe is but due dett vnto him and of it selfe deserueth nothing yet of his munificent Maiestie he letteth passe no one iote of our seruice vnrewarded no not so muche as a cuppe of colde vvater God commaunded Abraham to sacrifice vnto hym his onelie sonne Isaac whiche he loued so muche But when he was redie to doe the same God sayed doe it not it is enoughe for me that I see thy obedience And because thow hast not refused to doe it I sweare to thee sayth he by my selfe that I will multiplie thy seed as the starres of heauen and the sands of the sea and among them also one shal be Christ the Sauiour of the worlde VVas not this
transitorie worlde whiche is but a cotage to his owh eternall habitatiō what power what magnificence what Maiestie hath he shewed what heauens and how wounderfull hath he created what infinit starres and other lights hath he deuised what elements hath he framed and how maruailouslie hathe he cōpacte thē together The seas tossing and tumbling without rest and replenished with infinite sortes of fishe the ryuers running incessantlie through the earth like veins in the bodie and yet neuer to be emptie nor ouerflow the same the earthe it selfe so furnished with all varietie of creatures as the hundredth part thereof is not employed by man but onelie remaineth to shew the full hand and strong arme of the creator And all this as I saied was done in an instant with one woord onelie and that for the vse of a small time in respect of the eternitie to come VVhat then shall we imagin that the habitatiō prepared for that eterni tie shall be yf the cotage of his meanest seruant that made onelie for a time to bearof as it were a shower of rayne be so princelie so gorgeouse so magnificet so Maiesticall as we see this worlde is what must we think that the kings palace it selfe is appointed for all eternitie for hym and his freends to raigne together VVe must needs think it to be as great as the power and wisdome of the maker could reache vnto to perfourme and that is incomparablie and aboue all measure infinite The greate king Assuerus which raigned in Asia ouer a hundred twentie and seuen prouinces to discouer his power and riches to his subiects made a feast as the scripture sayeth in his citie of Susa to all princes states and potentates of his dominiōs for a hundred and fovverscore dayes together Esay the prophet sayeth that our God and lorde of hoosts vvill make a solemne banquet to all his people vpon the hill and mount of heauen and that a haruest banquet of fatt meates pure vvines And this bāquet shal be so solemne as the very sonne of God hym selfe cheefe Lorde of the feast shal be contēt to gyrd hym selfe and to serue in the same as by his ovvn vvoordes he promiseth VVhat maner of banquet then shall this be hovv magnificent hovv maiesticall especiallie seing it hath not onely to endure a hundred and fower score dayes as that of Assuerus dyd but more than a hundred and fourscore millions of ages not serued by men as assuerus feaste was but by angels the verie sōne of God hym selfe not to open the povver and riches of a hundred tvventie and seuen prouinces but of God hym selfe king of kings lorde of lordes vvhose povver and riches are vvithout end and greater than all his creatures together can conceaue Hovv gloriouse a banquet 〈◊〉 this be then hovv triumphāt a ioy of this festiuall day o miserable foolish childeren of men that are borne to so rare and singular a dignitie and yet can not be brought to cousider loue or esteeme of the same Other such considerations there be to shew the greatnesse of this felicitie as that yf God hathe geuen so many pleasures cōfortable gyfts in this lyfe as we see are in the worlde being a place notwthstanding of banishment a place of sinners a vale of miserie and the time of repenting weeping and wayling what will he doe in the lyfe to come to the iust to his freends in the time of ioye and mariage of his sonne This was a moste forcible consideration with good S. Augustin whoe in the secret speeche of his soule with god said thus O Lord yf thou for this vile bodie of oures geue vs so great and Innumerable benefites from the firmament from the ayer from the earth from the sea by light by darkenesse by heate by shadow by dewes by showers by windes by raines by byrds by fishes by beasts by trees by multitu de of hearbes varietie of plants by the ministerie of all thy creatures O sweet lorde what maner of things how great how good and how innumerable are those which thou haste prepared in our heauenlie countrie vvhere vve shall see thee face to face yf thou doe so greate things for vs in our priso vvhat vvilt thou geue vs in our palace yf thou geuest so many things in this vvorld to good euill men together vvhat hast thou layd vp for onelie good men in the vvorld to come yf thine enemies and freends together are so vvell prouided for in this lyfe vvhat shall thy onelie freends receaue in the lyfe to come yf there be so great solaces in these dayes of teares vvhat ioye shall there be in that day of Mariage yf our iayle cōtain so great matters vvhat shall our countrie and kingdome doo O my lord God thou art a great God and great is the multitude of thy magnificence and sweetnesse And as there is no end of thy greatnes nor nūber of thy wisdom nor measure of thy benignitie so is there nether end number nor measure of thy rewardes towards them that loue and fight for thee Hither to S. Augustin An other way to coniecture of this felicitie is to consider the great promises whiche God maketh in the scriptures to honour and glorifie man in the lyfe to come VVho so euer shall honor me sayeth God I vvill glorifie hym And the prophet Dauid as it were complaineth ioyfullie that Gods freends were to muche honoured by hym VVhiche he might with muche more cause haue sayd yf he had liued in the new testament and had heard that promisse of Christ whereof I spake before that his seruants should sitt down banquet that him selfe wolde serue minister vnto them in the kingdome of his father Vvhat vnderstanding can cōceaue how great this honour shall be But yet ī some part it may be gessed by that he sayeth that they shall sitt in iudgement with hym and as S. Paul addeth shall be Iudges not onelie of men but also of Angels It may also be coniectured by the exceedinge greate honour whiche god at certain times hathe done to his seruants euen in this lyfe VVherin notwithstanding they are placed to be despised not to be honoured VVhat great honour was that he dyd to Abraham in the sight of so many kings of the earth as of pharao Abimalech Melchiseedech and the like Vvhat honour was that he dyd to Moyses Aaron in the face of Pharao all his court by the wōderfull signes that they wrought VVhat excessiue honour was that he dyd to holie Iosue when in the sight of all his armie he stayed the sunne and Moone in the middest of the firmament at Iosue his appointement obeyng therein as the scripture sayeth to the voice of a man what honour was that he dyd to Esay in the sight of kinge Ezechias when he made the sunne to goe backe tenne
the expectation of wicked men is furie And yet further spes impiorum abhominatio animae The hope of wicked men is abhomination and not a comfort vnto their foule And the reason herof is double First for that in verie deede thoughe they saye the contrarie in woordes wicked men doe not put their hope and confidence in God but in the world in their riches in their strengthe freendes and authoritie and finallie in the deceauing arme of man euen as the prophet expresseth in their persone whē he sayeth VVe haue put a lye for our hope That is we haue put our hope in thiges trāsitorie which haue deceaued vs And this is yet more expressed by the scripture sayeing the hope of vvicked men is as chaffe vvhiche the vvynde blovveth avvaye and as a buble of vvater vvhiche a storme disperseth and as the smoke vvhich the vvynde blovveth abrode and as the remembrance of a gest that stayeth but one daye in his Inne By all which metaphores the holie ghoste expresseth vnto vs bothe the vanitie of the thinges wherein in deede the wicked doe put their trust and howe the same fayleth them after a litle time vppon euery small occasion of aduersitie that falleth owte This is that also whiche God meaneth when he so stormeth and thundreth against those which goe into Egypt for helpe dce put their confidence in the strengthe of Pharao accursing them for the same and promising that it shall turne to their owne confusion which is properlie to be vnderstoode of all those which put their cheefe confidence in wordlie helpes as all wicked men doe what soeuer they dissemble in woordes to the contrarie For which cause also of dissimulation they are called hypocrites by Iob for where as the wyseman sayeth the hope of vvicked men shall perishe Iob sayeth the hope of hypocrites shall parishe calling wicked men hypocrites for that they say they put their hope in God where as in deede they doe put it in the world VVhich thing beside scripture is euident also by experience For with whome doeth the wicked man consult in his affayres and doubtes with God principallie or with the worlde whome doeth he seeke too in his afflictiens whome doeth he call vpon in his syckenes from whome hopeth he comfort in his aduersities to whome yeeldeth he thankes in his prosperities whē a worldlye man taketh in hande any worke of importance doeth he first consult with God about the euent thereof doeth he fall downe on his knees and aske his ayde doeth he referre it wholie or principallie vnto his honour yf he doe not ho we can he hope for ayde therein at his handes how can he repayre to hym for assistance in the daungers and lettes that fall out about the same how can he haue any confidence in hym whiche hathe no parte at all in that woorke It is hypocrisie then as ' Iob truelye sayeth for this man to affirme that his confidence is in God whereas in deede it is in the worlde it is in Pharao yt is in Egypt yt is in the arme of man it is in a lye He buyldeth not his house with the wyse man vpon a rocke but with the foole vpon the sandes and therfore as Christ well assureth him vvhen the rayne shall come and fluddes descend vvyndes blovve al together shall rushe vpon that house which shal be at the hower of his deathe then shall this house fall the fall of yt shal be great Great for the great chaūge which he shall see great for the great horroure which he shall cōceaue great for the great miserie which he shall suffer greate for the vnspekable ioyes of heauen lost great for the eternall paynes of hell fallen into great euery waye assure thy selfe deare brother or els the mouthe of God wolde neuer haue vsed this woorde great And this is sufficiēt for the first reason whye the hope of wicked men is vayne for that in deede they putt it not in God but in the worlde The second reason is for that albeit they should put their hope in God yet lyuing wickedlie it is vayne and rather to be called presumption than hope For vnderstanding wherof it is to be noted that as there are two kynde of fayethes recounted in scripture the one a deade fayeth without good woorkes that is whiche beleeueth all you saye of Christ but yet obserueth not his cōmaundemētes the other a lyuelie a iustifieing fayeth which beleeueth not onelie but also woorketh by charitie as S. Paules woordes are So are there two hopes foloweing these two fayethes the one of the good proceding of a good conscience whereof I haue spoken before the other of the wicked resting in a guyltie conscience which is in deede no true hope but rather presumption This S. Iohn proueth playnlie whē he sayeth Brethren yf our harte reprehende vs not then haue we confidence with God That is yf our harte be not guyltie of wicked lyfe And the vvoordes immediatlie folovveing doe more expresse the same vvhich are these VVhat so euer vve aske vve 〈◊〉 of hym for that vve keepe his commaundementes and doe those thinges vvhiche are pleasing in his sight The same confirmeth S. Paule when he sayeth that the end of Gods commaundementes is charitie from a pure harte and a good conscience VVhich woordes S. Auston expoundinge in diuers places of his woorkes proueth at large that without a good conscience there is no true hope can be conceaued S. Paul sayeth he addeth from a good conscience because of hope for he vvhich hathe the scruple of an euill conscience dispareth to attaine that vvhich he beleeueth And agayne Euery mans hope is in his ovvne consciēce according as he feeleth hym selfe to loue God And agayne in an other booke the Apostle putteth a good cōscience for hope for he onelie hopeth peth uvhich hathe a good 〈◊〉 he vvhome the guylt of an euill conscience doeth prycke retyreth backe from hope and hopeth nothing but his ovvne dānation I might heere repeate a greate many more priuileges and prerogatiues of a vertuouse lyse which make the same easie pleasant and cōfortable but that this chapiter groweth to be long and therfore I will onelie touche as it were in passing bye two or three other pointes of the moste principall which notwithstanding wold requyre large discourses to declare the same according to their dignities And the first is the inestimable priuilege of libertie freedome which the vertuouse doe enioye aboue the wicked according as Christ promiseth Ī these woordes If you abyde in my commaundementes you shal be my scholares in deede you shall knouve the trueth and the trueth shall set you free VVhich woordes S. Paul as it were expounding sayeth vvhere the spirit of our lord is there is freedome And this freedome is meant from the tyrannye and thraldome of our corrupt sensualitie and
before he come to ioye Also by the infinite contradictions and tribulations bothe within and without left vnto man in this lyfe as for exāple within are the rebellions of his concupiscence and other miseries of his mynde wherewith he hath cōtinualie to make warre yf he will saue his soule VVithout are the world and the deuil whiche doe neuer cease to assault hym nowe by fayre meanes now by foule now by flatterie now by threates now alluring by pleasure and promotion now terrifieinge by affliction and persecutiō Against all which the good Christian hathe to resist māfullie or els he leeseth the crowne of his eternall saluation The verie same also may beshewed by the examples of all the moste renowmed saintes from the begyning whoe were not onelie assaulted internallye withe the rebellyon of their owne fleshe but also persecuted and afflicted outwardlye therby to confirme more many festlye this purpose of God As we see in Abell persecuted and slayne by his owne brother as sone as euer he beganne to serue God Also in Abraham afflicted diuerslye after he was once chosen by God moste of all by makyng hym yeeld to the kylling of his owne deare and onelie child Of the same cuppe dranke all his children posteritie that succeded him in gods fauour as Isaac Iacob Ioseph Moyses and all the prophetes of whiche Christ hym selfe geueth testimonie how their blood was shed most cruellye by the world the afflictiō also of Iob is woūderfull seing the scripture affirmeth it to haue come vpon hym by gods speciall appoyntmēt he beyng a moste iust man But yet more woūderful was the afflictiō of holie Tobias whoe among other calamities was strycken blynde by the falling doune of swallowes dung into his eyes of whiche the Angell Raphael tolde hym afterwarde Because thou vvere a man gratefull to God it uvas of necessitie that this tentation should proue thee Beholde the necessitie of afflictions to good men I might adde to this the example of Dauid and others but that S. Paul geueth a generall testimonie of all the saintes of the olde testamét sayeing That some were racked some reproched some whipped some chained some imprisoned other were stoned cutt in peeces rempted slayne with the swoorde some went about in heare clothe in skynnes of goates in great neede pressed afflicted wandering and hyding them selues in wildernesses in hilles in caues and holes vnder grounde the worlde not beynge woorthie of them Of all whiche he pronounceth this comfortable sentence to be noted of all men Non suscipientes redemptionem vt meliorem inuenirent resurrectionem That is God wolde not delyuer them from these afflictiōs in this lyfe to the end their resurrection rewarde in the lyfe to come might be more glorious And this of the saintes of the olde testament But now in the new testamēt founded expresselie vpon the crosse the matter standeth much more playne that with great reason For yf Christ could not goe into this glorie but by suffering as the scripture sayeth then by the moste reasonable rule of Christ affirming that the seruante hathe not priuilege aboue his maister It must nedes folowe that all haue to drinke of Christes cuppe whiche are appointed to be partakers of his glorie And for proofe hereof looke vpō the dearest frēendes that euer Christ had in this life and see whether they had parte therof or no Of his mother old Simeon prophesied and tolde her at the beginning that the svuoorde of tribulations should passe her harte signifieing therby the extreme afflictions that she felt afterward in the death of her sonne and other miseries heaped vpon her Of the Apostles it is euidēt that besyde all the laboures trauailes needes sufferinges persecutions and calamities ' which were infinite and in mans sight intolerable yf we beleeue S. Paul recoūting the same beside all this I saye God wold not be satisfied except he had their blood also and so wee see that he suffered none of the to dye naturallie but onelye S. Iohn by a speciall priuilege by name graunted him frome Christ albeyt yf we consider what Iohn also suffered in so long a lyfe as he lyued beynge banished by domitian to pathmos and at an other tyme thrust into a tonne of heate oyle at Rome as Tertulian and S. Ierome doe reporte we shall see that his parte was no lesse thā others in this cuppe of his maister I might reckon vp heere infinite other examples but it needeth not for it may suffice that Christ hathe geuen this generall rule in the new testament He that taketh not vp his crosse and folovveth me is not vvoorthie of me By which is resolued playnelie that there is no saluatiō now to be had but onelye for them that take vp that is doe beare willinglie theyr propper crosses and therwith doe folowe theyr captaine walking on with his crosse on his shoulders before them But heere perhappes some man may saye yf this be so that no man can be saued without a crosse that is vvithout affliction and tribulation hovv doe all those that lyue in peacible tymes and places where no persecution is no trouble no affliction or tribulation To which I answere first that yf there were anye such time or place the men lyuing therein should be in great daunger according to the sayeing of the prophet they are not in the laboure of other men nor yet uvhipped and punished as others are And therfore pryde possessed them and they vvere couered vvith iniquitie and impietie and their iniquitie proceeded of their fatnesse or abūdance Beside this thoghe men suffered nothing in this lyfe yet as saint Austen largelye proueth yf they dyed out of the state of mortall sinne they might be saued by suffering the purgyng fire in the next according to the sayeing of Saint Paul that such as build not golde or siluer vppon the foundatiō but woode stravve or stuble shall receaue dammage thereof at the daye of our Lorde to be reueyled in fire but yet by that fire they shall be saued Second ie I ansvver that there is no suche tyme place so voyde of tribulation but that there is allvvayes a crosse to be foūde for them that vvill take yt vp For ether is there pouertie siknesse slaunder enemitie iniurie contradiction or some lyke affliction offered continually For that those men neuer want in the vvorld wherof the prophet sayed These that doe render euill for good dyd detract from me for that I folouved goodnesse At the leastwyse there neuer want those domesticall enemyes of which Christ speaketh I meane ether our kynred carnall freends whiche commonlie resist vs yf we beginne once throughlie to serue God or els our owne disordinate affections whiche are the moste perylouse enemies of all for that they make vs warre vpō oure owne grounde Agayn there
that they made haste to come And God sayeth generallie of all good men They vvill ryse betimes in the morninge and come to me in their tribulation VVherfore holy kyng Dauid desiring to doe certayne men good and to wynne them to God sayeth in one of his psalmes Fyll theyr faces o lorde vvith shame and confusion and thē vvill they seek vnto thy name And this is true as I sayde in the elect and chosen seruantes of God but in the reprobate this rope draweth not this yoke holdeth not nor dothe this chayne of loue wynne them vnto God wherof God hym selfe complaineth sayeing In vayne haue I strycken your children for they haue not receaued my discipline And agayne the prophet Ieremie sayethe of them to God thovv hast crushed them and they haue refused to receaue thy discipline they haue hardened theyr faces euen as a rocke and vvill not returne to thee Beholde they haue rent the yoke and broken the chaynes Of this now enseueth an eigthe reason why God bringeth his seruātes into 〈◊〉 to wytt therby to shew his power and loue in delyuering them For as in this worlde a princelye mynde desireth nothing more than to haue occasion wherby to shew his abilitie and good will vnto his deare freend so God which hathe all occasions in his owne hādes passeth all his creatures together in greatnesse of loue and nobilitie of mynde woorketh purposelye diuers occasions oportunities wherby to shew exercise the same So he broght the three children into the burning fornace therby to shew his power and loue in deliuering them So he broght Daniel into the lyons denne Susanna vnto the point of death Iob into extreeme miserie Ioseph into prison Tobye vnto blyndenes therby to shevv his power loue in their deliue rāce For this cause also dyd Christ suffer the shyppe to be almoste drowned before he would awake and S. Peter to be almoste vnder water before he wolde take hym by the hande And of this one reason many other reasones and moste comfortable causes doe appeare of gods dealyng heerein As first that we being deliuered from our afflictiōs might take more ioye and delite thereof than yf we had neuer suffered the same For as water is more gratefull to the vvayefayring man after a long drythe and a calme more pleasant vnto passingers after a troublesome tempest so is our delyuerie more sweet after persecution or tribulation according as the scripture sayeth Speciosa misericordia dei in tempore tribulationis The mercie of God is beautyfull pleasant in tyme of tribulation This signified also Christ when he sayed your sorovve shal be turned into ioye That is you shall reioyse that euer you were sorowfull This had Dauid proued vvhen he sayed thy rodde o Lorde and thy staffe haue comforted me that is I take great cōfort that euer I was chastyned with them And agayne according to the multitude of my sorovves thy consolations haue made ioyfull my mynde That is for euery sorow that I receaued in tyme of affliction I receaue now a cōsolation after my delyuerance And agayn in an other plaee I vuill exult and reioyse in thy mercye o Lord. And wherfore good kyng wilt thou so reioyse yt foloweth immediatlie For that thou hast respected my abasement and hast delyuered my foule from the necessitie vuherin soee vvas nor hast not left me in the handes of myne enemye This then is one most graciouse meaning of our louyng and mercifull father in afflicting vs for a tymee to the end our ioye may be the greater after our delyuerance as no doubt but it was in all those whome I haue named before deliuered by gods mercie I mean Abraham Ioseph Daniel Sidrach Misach and Abdenago Susanna Iob Thobias peter and the rest whoe tooke more ioye after their deliuerance than yf they had neuer bene in afflictiō at all VVhen Iudith had delyuered Bethulia and returned thyther with Holofernes heade there was more hartie ioye in that citie than euer there wolde haue bene yf it had not bene in distresse VVhen S. Peter was dolyuered out of prison by the Angel there was more ioye for his deliuerance in the churche then coulde haue bene yf he had neuer bene in prison at all Out of this great ioye resulteth an other effect of our tribulation muche pleasant to God and comfortable to our selues and that is a moste hartie and earnest thankes geuing to God for our deliuerance suche as the prophet vsed when he saied after his deliuerāce I for my part vvill syng of thy strengthe and vvill exalt thy merice betymes in the morning for that thou hast bene my ayder and refuge in the daye of my tribulation Suche hartie thankes prayse dyd the children of Israel yeelde to God for their delyuerance when they vvere passed ouer the read sea in that notable song of theirs whiche begynneth Cantemus domino And is regestred by Moyses in Exodus From lyke hartie affect came also those songes of Anna Debora and Iudith mowed therunto by the remembrance of their afflictions past And finally this is one of the cheefest things that God esteemeth desireth at our handes as he testifieth by the prophet sayeing call vpon me in the daye of tribulation I vvill deliuer thee and thou shall honoure me Besides all these God hathe yet further reasones of layeing persecution vpon vs as for example for that by suffering and perceyuing in deede gods assistance and consolation therin we come to be so hardie bolde and constant in his seruice as nothing afterwarde can dismaye vs euen as Moyses thoghe he were first a feard of the serpent made of his rodd fledd awaye from it yet after by gods commandemente he had once taken yt by the tayle he feared it no more This the prophet Dauid expresseth notablie when he sayeth God hathe bene our refuge strengthe and helper in our great tribulations and therfore we will not feare yf the whole earthe should be troubled the mountaines cast into the middest of the sea what greater confidence can be imagined than this Agayne by persecution affliction God bringeth his children to the exercise perfect possession of all the vertues belonging to a Christian man As for example faythe is exercised in tyme of tribulation in considering the causes of gods permissiō beleeuīg moste assuredlie the promises he hathe made for our deliuerāce Hope is exercised in conceauing assuring her selfe of the rewarde promised to them that suffer patiently Charitie is exercised in considering the loue of Christ suffering for vs and therby prouoketh the afflicted to suffer againe for hym Obedience is exercised in conforming our willes to the will of Christ. Patience in bearing quietlye Humilitie in abasing our selues in the sight of God And so lykewise all other vertues
number the hurtes and discontentations that daylie ensewe vpon vs from our neighboures ne calleth vs into law for our goodes an other pursueth vs for our life a third by slaūder impugueth our good name one afflicteth vs by hatred an other by enuie an other by flatterie an other by deceyte an other by reuēge an other by false witnes an other by open armes There are not so many dayes nor howres in our lyues as there are miseries and contrarieties in the same And further than this the euill hathe this prerogatiue aboue the good in our lyfe that one defect onelie ouerwhelmeth and drowneth a greate number of good things together as yf a man had all the felicities heaped together which this world could yeeld yet had but one toothe out of tune all the other pleasures wolde not make him merie Heerof you haue a cleare exāple in Aman cheefe counsailer of king Assuerus who for that Mardochaeus the Iewe dyd not ryse to him whē he went by nor dyd honour hym as other mē dyd he sayde to his wyfe freendes that all his other felicities were nothing in respect of this one afflictiō Add now to this the miserie of darkenes blindenes wherin worldlie men liue as in parte I haue touched before most fitlie prefigured by the palpable darkenes of Egypte wherin no man could see his neighboure no man could see his worke no mā could see his waie such is the darkenes wherin worldlie mē walke They haue eyes but they see not sayth Christ that is thoughe they haue eyes to see the matters of this world yet they are blinde for that they see not the things they should see in deed The children of this world are wyser in their generatiō than the childrē of light But that is onelie in matters of this world in matters of darkenes not in matters of light wherof they are no children for that the carnall man vnderstādeth not the thinges which are of God VValke ouer the world you shall finde men as sharp eyed as Egles in thinges of earthe but the same men as blinde as betles in matters of heauen heerof ensewe those lamentable effectes that we see daylie of mans lawes so carefullie respected and godes commaundementes so contemptuouslie reiected of earthlie goods sought for and heauenlie goodes not thought vpon of so muche trauayle taken for the bodye so litle care vsed for the soule Finallie yf you will see in vvhat greate blindenes the world dothe lyue remember that S. Paul cōming from a worldlinge to be a good Christain had skales taken from his eyes by Ananias whiche couered his sight before when he was in his pride and ruffe of the world Beside all these miseries there is yet an other miserie greater in some respect than the former and that is the infinite number of temptations of snares of intisementes in the world wherby men are drawen to perdition daylie Athanasius writeth of S. Anthonie the heremite that God reuealed vnto hym one daye the state of the world and he sawe it all hanged full of nettes in euery corner and deuilles sitting by to watche the same The prophet Dauid to signifie the verie same thing that is the infinite multitude of snares in this worlde sayeth God shall rayne snares vpon sinners that is God shall permit wicked men to fall into snares which are as plentyfull in the world as are the droppes of rayne which fall dovvne from heauen Euerie thing almoste is a deadly snare vnto a carnall loo se harted mā Euerie sight that he seeth euery vvoord that he heareth euery thought that he cōceaueth his youthe his age his freendes his enemies his honoure his disgrace his riches his Pouertie his compagnie keeping his prosperitie his aduersitie his meate that he eateth his apparell that he vveareth all are snares to dravve hym to destruction that is not vvatchefull Of this then and of the blyndenes declared before dothe folow the last and greatest miserie of all whiche can be in this lyfe And that is the facilitie wherby worldlie mē doe runne into sinne For truclie sayeth the scripture miseros facit populos peccatum Sinne is the thing that maketh people miserable And yet how easilie men of the worlde doe committ sinne how litle scruple they make of the matter Iob signifieth vhen talking of suche a man he sayeth bibit quasi aquam iniquitatem He suppeth vp sinne as it were water that is with as great facilitie custome and ease passeth he downe any kynde of sinne that is offered him as a man drinketh water when he is a thirst He that will not beleeue the sayeing of Iob let hym proue alitle by his owne experiēce whether the matter be so or no let hym walke owt into the streetes beholde the doeinges of men vewe their behauioure consider what is done in shoppes in halles in consistories in iudgemente seates in palaces and in common meetinge places abroade what lyeinge what slanderinge what deceyuinge there is He shall finde that of all thinges vvherof men make anye accompt nothing is so litle accounted of as to sinne He shall see iustice solde veritie vvrested shame lost and equitie despised He shall see the Innocent condemned the guiltie deliuered the vvicked aduanced the vertuous oppressed He shall see manye theeues florishe manye vsurers beare greate swaye many murderers and extorsioners reuerēced honoured many fooles putt in authoritie and diuers vvhich haue nothing in them but the forme of men by reason of money to be placed in greate dignities for the gouernmēt of others He shall heare at euerie mans mouthe almoste vanitie pride detraction enuie deceyte dissimulatiō wantōnesse dissolution lyeing swearing periurie and blaspheming Finallie he shall see the moste parte of men to gouerne them selues absolutelie euen as beastes doe by the motion of there passions not by lawe of iustice reason religion or vertue Of this dothe ensue the fiueth point that Christ toucheth in his parable and whiche I promised heere to handle to witt that the loue of this world choketh vp and strangleth euerie man whome it possesseth from all celestiall and spirituall lyfe for that it filleth hym with a playne contrarie spirite to the spirite of God The Apostle faieth Si quis spiritum Christi non habet hic non est eius Yf any man haue not the spirit of Christ this felow belongeth not vnto hym Now how contrarie the spirite of Christ and the spirite of the worlde ys maye appeare by the twelue fruites of Christs spirite reckened vpp by S. Paul vnto the Galathians to witt Charitie whiche is the roote and mother of all good woorkes Ioye in seruing God peace or tranquilitie of minde in the stormes of this worlde Patience in aduersitie Longanimitie in expecting our rewarde Bonytye in hurting noman Benignitie in sweete behauioure Gentlenes in occasion geuen of anger Faythefullnes in performing our
promises Modestie without arrogancie Continencie from all kynde of wickednes Chastitie in conseruing a pure minde in a cleane and vnspotted bodie Against these men saithe S. Paul there is no lavve And in the verie same chapiter he expresseth the spirite of the world by the contrarie effectes sayeing the worckes of fleshe are manifest whiche are fornicatioÌ„ vncleannes wantoÌ„nes lecherie Idolatrie poysonninges enemities contentions emulatioÌ„s wrathe strife dissention sectes enuie murder dronkennes gluttonie and the like of whiche I foretell you as I haue tolde you before that those men whiche doe suche thinges shall neuer obteyne the kyngdome of heauen Heere now may euery man iudge of the spirit of the world and the spirit of Christ and applieing it to him selfe may coniecture whether he holdeth of the one or of the other S. Paul geeueth two pretie shorte rules in the very same place to trye the same The first ys They vvhiche are of Christ haue crucified their fleshe uvithe the vices and concupisceÌ„ces therof That is they haue so mortified their owne bodies as they committ none of the vices and sinnes repeated before nor yeeld not vnto the concupiscences or temptations therof The second rule is yfvve lyue in spirite then let vs vvalke in spirit That is our vvalking and behauioure is a signe vvhether vve be alyue or dead For yf our vvalking be spirituall suche as I haue declared before by the tvvelue fruites therof then doe vve lyue and haue life in spirite but yf our vvorkes be carnall suche as S. Paul novv hathe described then are vve carnall and dead in spirite nor haue vve any thing to doe vvith Christ or portion in the kingdome of heauen And for that all the vvorlde is full of those carnull vvorkes and bringeth foorthe no fruites in deede of Christs spirit nor permittethe them to grovv or prosper vvithin her thence is yt that the scripture alvvayes putteth Christ and the vvorld for opposite opeÌ„ enemies Christ hym selfe saveth that the vvorlde can not receaus the spirit of trueth And againe in the same EuaÌ„gelist he sayeth that nether he nor anye of his are of the vvorlde thoughe they liue in the vvorld And yet further in his moste vehement prayer vnto his father pater iuste mundus te non cognouit Iust father the world hathe not knowen thee For which cause S. Iohn writeth If any maÌ„ loue the vvorld the loue of the father is not in hym And yet further S. Iames that vvho soeuer but desireth to be freend of this vvorld is therby made an enemye to God VVhat will worldly men saye to this S. Paul affirmeth plainlie that this world is to be damned And Christ insinuateth the same in S. Iohns gospell but moste of all in that wonderfull fact of his when prayeing to his father for other matters he excepteth the world by name Non pro mundo rogo saithe he I doe not aske mercie and perdone for the world But for those whiche thow hast geuen me owt of the worlde Oh what a dreadfull exception is this made by the Sauioure of the world by the lambe that taketh awaye all sinnes by hym that asked perdone euen for his tourmentoures and crucifiers to except now the world by name from his mercie Oh that worldlie men wold consider but this one point onelie they wolde not I think liue so voyde of feare as they doe Can any man maruayle now why S. Paul cryeth so carefullie to vs nolite conformari huic saeculo coÌ„forme not your selfes to this world agayne that we should renounce vtterlie all secular desires can anye maruayle whye S. Iohn whiche was moste priuie aboue all other to Christs holie meaning here in sayeth to vs in suche earnest sorte Nolite diligere muÌ„dum neque ea quae in mundo sunt Doe not loue the world nor any thing that is in the world If we maye nether loue it nor so muche as conforme our selues vnto it vnder so greate paynes as are before rehearsed of the enemitie of God and eternall damnation what shall become of those men that doe not onelye conforme them selues vnto it and the vanities therof but also doe folowe it seeke after it rest in it and doe bestowe all theyr labours and trauailes vpon it If you aske me the cause whye Christ so hateth and abhorreth this world S Iohn telleth you 〈◊〉 mundus totus in maligno posius est for that all the whole worlde is set on naughtynes for that it hathe a spirite contrarie to the spirite of Christ as hathe bene shewed for that it teacheth pryde vainglorie ambition enuie reuenge malice with pleasures of the fleshe and all kynde of vanities And Christ on the contrarie side humilitie meekenes perdonyng of enemyes abstin ce chastitie sufferance mortisicatioÌ„ bearing the crosse with contempt of all earthelye pleasures for the kyngdome of heauen for that it persecuteth the good aduanceth the euill for that it rooteth owt vertue and planteth all vice And finalie for that it shutteth the doores against Christ when he knocketh strangleth the harte that once it possessethe VVherfore to conclude this parte seyng this world is suche a thing as it is so vaine so deceytfull so troublesome so daungerâ—…us seyng it is a professed enemye to Christ excoÌ„municated and damned to the pitt of hell seyng it is as one father sayeth an arcke of trauaile a schoole of vanities a feare of deceite a labirin the of errour seing it is nothing els but a barraine wildernes a stonye fyeld a durtye Stye a tempestuous sea seing it is a groue full of thornes a medowe full of scorpions a flourishing garden without fruite a caue full of poysoned and deadlie basiliskes seyng it is finallie as I haue shewed a fountaine of miseries a ryuer of teares a faigned fable a delectable frensie seyng as S. Austen sayeth the ioy of this world hathe nothing els but faise delyte true asperitie certaine sorowe vncertaine pleasure trauailsome labour fearfull rest greeuous miserie vayne hope of selicitie seyng it hathe nothing in it as S. Chrisostome saythe but teares shame repentance reproche sadnes negligences labours terrours sicknes sinne and deathe it selfe seyng the worlds repose is full of anguishe his securitie without foundation his feare without cause his trauailes without fruite his sorowe without profitt his desires without successe his hope without rewarde his myrthe without continuance his miseries without remedies seyng these and a thousande euills more are in it and no one good thing can be had from it who will be deceyued with this visard or allured with this vanitie hereafter who will be stayed from the noble seruice of God by the loue of so fond a trifle as is this world And this to a reasonable man may be sufficient to declare the insufficencie of this third impediment But yet for the satissieing of my promisse in
the begynning of this chapiter I haue to adde a woorde or two in this place how we may auoyde the daunger of this world and also vse it vnto our gayne and commoditie And for the first to auoyde the daungers seyng there are so many snares and trappes as hathe bene declared there is no other waye but onelie to vse the resuge of byrdes in auoyding the daungerous snares of fowlers that is to mounte vp into the ayer and so to flye ouer them all 〈◊〉 rete ante oculos pennatorum saythe the wyse man that is the nett is layde in vayne before the eyes of suche as haue wynges and can flye The spyes of Hierico thoghe many snares were layde for them by their enemyes yet they escaped all for that they walked by hilles sayeth the scripture whiche place Origen expounding sayeth that there is no waye to auoyde the daungers of this world but to walke vppon hylles and to imitate Dauid that sayed Leuaui oculos meos ad montes vnde veniet anxilium mihi I lyfted vp myne eyes vnto the hylles wherhēce all myne ayde and assistance came for auoyding the snares of this world And then shall we saye with the same Dauid Anima nostra sicut passer crepta est de laquco venantium Our soule is deliuered as a sparowe from the snare of the fowlers VVe must saye with S. Paul Our conuersation is in heauen And then shall we litle feare all these deceytes daungers vpon earthe For as the fowler hathe no hope to cache the byrde excepte he can allure her to pyche and come downe by some meanes so hath the deuill no waye to entangle vs but to saye as he dyd to Christ mitte te deorsum throw thy selfe downe that is piche downe vpon the baytes whiche I haue layde eate and deuoure them enamour thy selfe with them tye thyne appetite vnto them and the lyke VVhiche grosse and open temptation he that will avoyde by contemning the allurement of these baytes by flyeing ouer them by placeyng his loue and cogitations in the mountaines of heauenlie ioyes and eternitie he shall easilie escape all daungers and perilles Kyng Dauid was past them all when he sayed to God VVhat is there for me in heauen or vvhat doe I desire besides thee vpon earthe my fleshe and my harte haue faynted for desyre of thee Thou art the God of my hart and my portion o Lord for euer Saint Paul also was past ouer these daungers when he sayed that now he was crucified to the world and the world vnto hym that he esteemed all the wealthe of this world as meere dung And that albeit he lyued in fleshe yet lyued hee not according to the fleshe VVhich glorious exāple yf wee wolde folow in contemning and despising the vanities of this world and sixing our mindes in the noble riches of gods kyngdome to come the snares of the deuill wolde preuayle nothing at all agaynst vs in this lyfe Touching the second pointe how to vse the riches and commodities of this world to our aduantage Christ hathe layed downe playnlie the meanes Facite vobis amicos de Māmona iniquitatis Make vnto you freēdes of the riches of iniquitie The riche gloutton might haue escapede his tormentes and haue made hym selfe a happie man by helpe of worldlye wealthe yf he wolde And so might manye a thousand which now lyue and will goe to hell for the same Oh that men wolde take warning and be wise whiles they haue time S. Paul sayeth Deceiue not your selues Looke vuhat a man sovueth and that shall he reape VVhat a plentifull haruest then might riche men prouide them selues yf they wolde whiche haue suche stoore of seede and so muche ground offered thē daylie to sowe it in whie doe they not remember that sweete haruest song Come ye blessed of my father enter into the kingdome prepared for you for I vuas hungrie and you fedd me I vvas thirstie and you gaue me to drinke I vuas naked and you appareled me Or yf they doe not care for this whie doe they not feare at least the blacke Sanctus that must be chaunted to them for the contrarie Agite nunc diuites plorate vlulantes in miseriis vestris quae aluenient vobis goe to now you riche mē weepe and howle in your miseries that shall come vpon you The holy father Iohn Damascen reporteth a goodly parable of Barlaam the heremite to our purpose There was sayeth he a certaine citie or commō wealthe which vsed to chuse them selues a kyng from among the poorest sorte of people and to aduaunce him to great honour wealthe and pleasures for a time But after a while when they were wearie of him there fashiō was to rise against hym and to dispoyle hym of all his felicitie yea the verie clothes of his backe and so to banishe him naked into an yland of a farre countrie where bringing nothing with him he should lyue in greate miserie and be putt to greate slauerie for euer VVhiche practise one kyng at a certaine time considering by good aduise for all the other thoughe they knewe that fashion yet throughe negligence and pleasures of their present felicitie cared not for it tooke resolute order withe him selfe how to preuent this miserie which was by this meanes He saued euerye daye great sommes of moneye from his superfluities idle expēces so secretlie made ouer before hād a great treasure vnto that yland wherūto he was in daunger daylie to be sent And whē the time came that Ī deede they deposed him from his kingedome and turned him awaye naked as they had done the other before he went to the yland with ioye and confidence where his treasure laye and was receyued there with exceeding great triumphe placed presentlie in greater glorie than euer he was before This parable teacheth as muche as possiblie may be sayd in this point For the citie or common wealthe is this present worlde which aduauncethe to authoritie poore men that is suche as come naked into this lyfe vpon the sodaine when they looke least for it dothe it pull them downe agayne and turneth them of naked into theyr graues and so into an other world where bringing no treasure of good workes with them they are like to finde litle fauoure but rather eternal miserie The wyse king that preuented this calamitie is he whiche in time of wealthe in this life according to the coūsayll of Christ do the seeke to laye vp treasure in heauen by almes deedes and other good workes against the daye of his deathe when he must be banished hence naked as all the princes of that citie were At whiche time yf their good deedes do folowe them as God promyssethe shall they be happie men and placed in much more glorie than euer this worlde was able to geue them But yf they come without oyle in their
betymes in the morning to see me but you shall not fynde me It is bothe dreadefull lamentable which the prophet sayeth of suche as deferre their conuersion from tyme to tyme Conuertentur ad vesperam famem 〈◊〉 vt canes circuibunt ciuitatem They will conuert them selues to God at the euenyng and then shall they suffer hungar as dogges and shall runne about the citie The woordes that goe immediatlie before and doe immediatlie ensue after doe expresse more playnlie the greatnes of this threate For before the verse is Aitend o Lord to visit all nations take no mercie vpon all those whiche vvoorke iniquitie That is which woorke iniquitie vnto the ende And immediatlye after enseweth These men shall speake uuith their mouthe and a svvorde shall be in their lypper for vvhoe hath heard them and thou o Lord snalt skoffe at them That is these men in their last extremitie shall crye vehementlie for help and their crye shall be as sharp to pearse mens eares as a swoord is and yet notwithstaÌ„ding no man shall heare them and thou o Lord whiche onelie cannest help them shalt be so farre of from hearing or pityeing their case as thou shalt also laugh at their miserie and destruction By all whiche is signified the greate calamitie of suche as deferre their conuersion vnto the laste daye expressed by three circumstances in the former sentence alleaged For first he sayeth they vvill turne at the euenyng that is at the howre of deathe For as the euening is the ende of the daye and the begynning of night euen so is this tyme the ende of light and the begynning of all darkenes vnto the wicked In whiche sense Christ sayd I must vvorke the vvorkes of hym that sent me vvhiles the day lasteth for night vvill come on vvhen no man can vvorke more At this tyme theÌ„ that is at this euening in this twye light betwene daye and darkenes vvhen the pleasant brightnes heate of all sunne beames is past the brightnes I meane of honour of vainglorie and of worldlie pompe is consumed when the heat of coÌ„cupisceÌ„ce of carnall loue of delicate pleasures is quenshed when the beautyfull sommer daye of this lyfe is ended and the boysterous wynter night of deathe draweth on then sayeth the prophet will the wicked man turne vnto God then will he repent then will he resolue hym selfe and make his conuersion But what shall this be accepted you haue heard the prophets request to God Non miserearis Doe not take mercie on them Not for that the prophet wisheth God to be vnmercifull but for that he knewe gods iustice towardes suche men VVhose miserie in this extremitie he expresseth further by sayeing they shall suffer hungar as dogges whiche is as yf he should haue sayed euen as dogges wheÌ„ they are hungrie are ravynous and do seeke by all meanes for meate be it neuer so homelye and will refuse nothing that is offered but will deuoure all those thynges most gredilie which they contemned whiles their bellies were full so these men that wolde not heare of penance while they were in health will now admitt any thyng make straunge of nothing Now I saye when they can lyue no longer will they promyse any paynes what prayer you will what fasting you will what almes deedes you can desire what austeritie soeuer you can imagine they will promyse it I saye vpon condition they myght haue lyfe agayne vpon condition that the daye might be prolonged vnto them thoghe yf God shoulde graunt them their request as many tymes he doeth they wolde performe no one point therof but be as careles as they were before yet for the preset you shall see them as hungrie as dogges sayeth the prophet most redye to 〈◊〉 any thyng that may be deuised for their saluation And not coÌ„temed with this the same prophet addeth yet a further clause of miserie And that is that they shall circuite or runne aboute the citle euen as dogges doe when they are hungrie putting in their heades at euerie dore for 〈◊〉 â—…Worsâ—… it be with great 〈◊〉 to be beaten owt agayne This expresseth an vnspeakable distresse and calamitie of wicked men at the last daye when they shall circuite and runne about the whole citie of God bothe in heauen and earthe to seeke help and shall finde none VVhen they shall crie with sighes and groones as pearsing as a swoorde and yet shall not be heard For whether will they turne them selues in this distresse vnto their worldlie wealthe power or riches alas they are gone and the scripture sayeth riches shall not profitt in the daye of reuenge VVill they turne vnto their carnall freends But what comfort can they geue besides onelye weeping and comfortles mourning will they aske helpe of the saints in heauen to praye for theÌ„ in this instant it is good surelie so to doe but yet they can not chuse but remember what is writen The saintes shall reioyse in glorie exultation shal be in their throotes and tvvo edged svvoordes in their handes to take 〈◊〉 vpon nations and increpations vpon people to bynde kynges in fetters and noble men in manacles of yron to execute vpon them the prescript iudgement of God and this is the glorie of all his 〈◊〉 Their onelye refuge then must be vnto God who in deed is the onelie surest refuge of all but yet in this 〈◊〉 the prophet sayeth here that he shall not heare them but rather contemne and 〈◊〉 he at their miserie Not that he is contrarie to his promise of receauing a synner at what tyme soeuer he repenteth and turneth from his sinne But for that this turning at the last day is not commonlie true repentance and conuersion for the causes before rehearsed To conclude then this matter of delaye what wyse men is there in the woorlde who reading this will not feare the deferring of his coÌ„uersioÌ„ thoughe it were but for one daye who doeth know whether this shal be the last daye or no that euer God will call him in God sayeth I called and you refused to come I held owt my hand and you wolde not looke towardes me and therfore will I forsake you in your extremitie He doeth not saye how many times or how loÌ„g he dyd call and holde owt his hand God sayeth I stand at the dore and knocke But he sayeth not how often he doeth that or how many knockes he geeueth Agayne he sayde of wicked Iezabel the faigned prophetesse in the Apocalips I haue geuen her time to doe penance and she wolde not and therfore shall she perishe but he sayeth not how loÌ„g this time of repeÌ„tance endured VVe reade of wounderfull examples heerin HEROD the father had a call geuen him and that a lowde one when Iohn baptist was sent vnto him and when his harte was so farre touched as he willinglie heard him and folowed his counsaile in many thinges as one euangelist noteth but
spirite religion or deuotion in their 〈◊〉 onelie they will haue men eate drinke be merie with them tell newes of the courte and affayres abrode sing daunce laugh and playe at cardes and so passe ouer this lyfe in lesse cōsideration of God than the very heathens did And hath not the scripture reason then in sayeing that these men in their hartes and woorkes are Atheistes yes 〈◊〉 And yt may be proued by many rules of Christ. As for example this is one rule sett downe by hym selfe By their fruites yee shall knovv thē For suche as the tree ys within suche is the fruit whiche that tree sendethe foorthe Agayne the mouthe speakethe from the abundance of the harte and consequentlie seeing their talke is nothing but of worldlie vanities yt is a signe there is nothing in their harte but that And then yt foloweth also by a third rule vvhere the treasure is there is the harte and so seeing their hartes are onelie sett vppon the world the world is their onelie treasure and not God And consequentelie they preferre that before God as in deed Atheistes This impedimente reacheth farre and wyde at this daye and infinite are the men which are intangled therwith and the causes therof are two especiallie The first is heresye which by mouing many questions and dowts wearyeth out a mans witt in the ende brinheth hym to care for no parte but rather to contemne all The second is inordinate loue of the world which bringeth mē to hate god and to conceyue enemytie against hym as the Apostle sayeth and therfore no maruayle thoghe in deed they nether beleeue nor delite in hym And of all other men these are the hardest to be reclaymed and brought to any resolution of amendement for that they are insensible and beside that doe also flye all meanes whereby they may be cured For as there were small hope to be cōceyued of that patient which being greuouslie sicke should nether feele his disease nor beleeue that he were distempered nor abide to heare of phisick or phisitiō nor accept of anie coūsail that should be offered nor admitt any talke or cōsultation about his curing so theese men are in more daungerous estate thā anie other for that they know not their owne daunger but persuading them selues to be more wyse thā their neigbours doe remoue from their cogitations all things wherby theyr healthe might be procured The onelie waye to doe theese men good if there be any waye at all is to make them know that they are sicke and in great daunger whiche in our case may be done best as it seemeth to me by geuing them to vnderstād how farre they are of from any one peece of true Christianitie and consequentlie from all hope of saluation that may be had therby God requireth at our handes that we should loue hym and serue hym vvith all our harte vvith all our soule and vvith all our streengthe These are the prescript woo des of god sett downe bothe in the olde and new law And how farre I praye the are these men of from this whiche employe not the halfe of theyr harte nor the halfe of theyr soule nor the haife of theyr strengthe in gods seruice nay not the least part therof God requireth at our handes that we should make his lawes and preceptes our studie and cogitatiōs that we should thinke of thē cōtinuallie meditate vpon them bothe day and night at home and abrode early late when we go to bedde and when we rise in the morning this is his commaundement there is no dispensation therin But how farre are these mē from this whiche bestowe not the third parte of theyr thoughtes vppon this matter no not the hundreth parte nor scarse once in a yeare do talke therof can these men saye they are Christians or that they beleeue in god Christ making the estimate of things in this lyfe pronounced this sentence Vnum est necessarium one onelie thing is necessarie or of necessitie in this world meaning the diligent and carefull seruice of God These mē finde many things necessarie beside this one thing and this nothing necessarie at all How farre doe they differ then in iudgemente from Christ Christes Apostle sayeth that a Christian must nether loue the vvorld nor any thing in the vvorld These men loue nothinge els but that whiche is of the world he sayeth That vvho soeuer is a freend to the vvorld is an enemie to Christ These men are enemies to who soeuer is not a freer de to the worlde How then can these men holde of Christ Christ sayeth vve should praye still These men praye neuer Christs Apostie saieth that couetousnes 〈◊〉 or scurrilitie should not be so muche as once named amonge Christians these men haue no other talke but suche Finallie the whole course and canon of scripture runneth that Christians should be attenti vigilantes soliciti instantes feruentes persouerantes sine intermissione That is attent vigilant carefull instant feruent and perseuerant without intermission in the seruice of God but these men haue no one of these pointes nor any one degree of any one of these pointes but I euerie one the cleane cōtrarie For they are nether attent to those things whiche appertaine vnto God nor vigilant nor solicitouse nor carefull and much lesse instant and feruent and least of all perseuerant without intermissiō for that they neuer beginne But on the contrarie side they are careles negligent lumpishe remisse key colde peruerse contemning and despising yea loothing and abhorringe all matters that appertaine to the mortifieing of them selues and true seruice of God VVhat parte haue these men then in the lott and portion of Christiās beside onelie the bare name whiche profiteth nothing And this is sufficient te shew how great and dangerous an impediment this careles senseles and supine negligence is to the resolution wherof we entreate For yf Christ require to the perfection of this resolution that who soeuer once espyeth owt the treasure hidden in the fyeld that is the kyngdome of heauen and the right waye to gayne it he should presently goe and sell all that he hathe and bye that fyeld that is he should preferre the pursute of this kyngdome of heauen before all the cōmodities of this lyfe what soeuer and rather venture them all than to omitt this treasure yf Christ I saye require this as he doeth when will those men euer be brought to this point which will not geue the least parte of their goodes to purchase that fyeld nor goe foorth of dore to treate the byeinge therof nor will so muche as think or talke of the same nor allow of him whiche shall offer the meanes and wayes to compasse it VVherfore who soeuer findeth hym selfe in this disease I wolde counsaile him to reade some chapiters of the first parte of this booke