her but by calling them reformers Illuminates vnspotted bretheren and such other names that are different from Catholiques He that protesteth with S. Ierom that he doth abhorre all sectes and names of particuler men as Marcionistes Montanistes Valentinians and the like he that doth confesse sincerlie with blessed Cyprian that one priest for the time is to be obeyed by gods ordinance as iudge in Christes roome by the vniuersal brotherhode of al Christianitie he that is modest quiete sober voide of contētion obedient as S. Paul describeth a true and good Catholique he that is humble i his owne cōcept and aggreinge to humble thinges firme in faith not variable nor delighted vvith nevv doctrines he that can captiuate his vnderstandinge to the obedience of Christ which is to beleeue humblie such thinges as Christ by his church proposeth vnto him albeit his reason or sense should stande against the same And finallie he that can be content at Christes commandement to heare the Church in al thinges without doubt or exception and obey the Gouernours therof albeit in life they be Scribes and Pharises and consequentelie can say trulie sincerlie with the whole College of Christes Apostles together Creda sanctam Ecclesiam Catholicam I doe belieue the holie Catholique vniue sal Church and what soeuer that Church doth set furth teach holde or beleeue that man no doubt is in a most sure case for matters of his faith and can not possiblie walke awry therin but may thinke hym self a good Christian for this first pointe which is for matters of beliefe THERE FOLLOVVETH the second parte of Christian profession concerning life and manners which is a matter of so much more difficultie then the former by how many more wayes a man may be lead from vertuous life then from sincere faith Wherin ther can be no comparison at all seing the pathe of our beliefe is so manifest as hath beneshewed that no mā cā erre therin but of inexcusable wilfulnes Which wilfulnes in errour the holie fathers of Christes primatiue Church did alwayes referre to two principal and original causes that is to pride or ouerweening in our owne concepts and to malice against our superiours for not giuing vs contentation in things that we desire Of the first doe proceede the deuising of new opinions new glosing expounding and applying of Scriptures the calling of holy writ it self in question the contempt of auncient customes and traditions the preferring of our iudgments before al others either present or past the debasing of holie Fathers priests prelates Councels ordinances constitutions and al other thinges and proofes what so euer that stand not with our owne good liking and approbatiō Of the second fountaine are deriued other qualities conformable to that humour as are the denying of Iurisdictiō and authoritie in our Superiours the contempt of Prelates th' exaggeration of the faults and defectes of our Gouernours th' impugnation of al Bishoplike dignitie or ecclesiastical eminentie and especially of the Sea Aposto lique wherunto appertainet the correction of such like offendours finally for satisfying this deuilishe and most pernicious veine of malice thos wicked reprobates doe incite and arme the people against their spiritual pastours they enkindle factions against Gods annointed substitutes they deuise a new Church a new forme of gouernment a new kingdome and ecclefiastical hierarchie vpon earth wherby to bring men in doubt and staggering what or whom to beleeue or wherunto to haue recourse in such difficulties as doe arise Thes two maladies I save of Pride and Malice haue bene the two causes of obstinate errour in al heretiques from the beginning as ful wel noted that holy and auncient martir S. Cyprian when he said so longe agoe Thes are the beginnings and original causes of heretiques and wicked schismatsques first to please and like wel of them selues and then being puffed vp with the swelling of pride to cōtemne their gouernours superiours Thus doe they abandone and forsake the church thus doe they erect a prophane Altar out of the church agaīst the church Thus doe they breake the peace and vnitie of Christ and doe rebell against Gods holie ordination Now then as thes are the causes either only or principal of erring ī our beleefe most facile and easie as we see to be discerned so of errour in life maners ther are many more occasions causes ofspringes and fountaines to be found That is to saye so many in number as we haue euil passions inordinate appetites wicked desires or vnlauful inclinations within our mynde euery one wherof is the cause oftentimes of disordered life and breach of Gods commandementes For which respect ther is much more set doune ī Scripture for exhortation to good life then to faith for that the errour herein is more ordinary and easie and more prouoked by our owne frailtie as also by the multitude of infinite temptations Wherfore we read that our Saueour Iesus in the verie beginning of his preaching straight after he was baptised had chosen vnto hym S. Peter and S. Andrew Iames and Iohn some other few Disciples wēt vp to the moūtaine ther made his first most excellēt famous and copious sermon recited by S. Mathew in three whole chapters wherin he talketh of nothing els but of vertuous life pouertie meekenes iustice puritie sorowe for sinne patience in suffering contempt of riches forgyuing of iniuries fasting prayer penance entring by the strait gate and finally of perfection holines and integritie of cōuersation and of the exact fulfilling of euery iote of Gods lawe and commaundementes He assured his Disciples with greate asseueration that he came not to breake the law but to fulfil the same and consequentelie whosoeuer should breake the least of his commaundementes and should so teache men to doe that is should perseuer therein without repentance and so by his example drawe other men to doe the like should haue no place in the kingdome of heauen Againe he exhorted thē most earnestlie to be lightes and to shyne by good workes to all the world and that excepte their iustice did exceede the iustice of Scribes and pharises which was but ordinarie and external they could not be saued He told them plainlie they might not serue two masters in this life but either must forsake God or abandon Mammon He cried vnto them Attendite stand attent and consider well your state and condition and then againe seeke to enter by the straite gate And lastlie he concludeth that th' onlie trial of a good tree is the good fruite which it yeeldeth without which fruite let the tree be neuer so faire or pleasant to the eye yet is it to be cut downe burned that not euerie one who shal say or crie vnto hym Lord Lord at the last daye should be saued or enter into the kingdome of heauen but onlie such as did execute in
This thing ò man that is the kingdome of heauen requireth no other price but thy selfe it is so much vvoorth as thou art vvoorth geue thy self and thou shalt haue it By which he signifieth that euery man how poore or needie soeuer he be in this world may gaine this inheritance to him self may make himself a prince a king a Monarch if he wil euen the meanest and miserabl est man I say vpon earth O most wonderful bountie and liberalitie of our Saueour ô princelie hart and vnspeakable mercie ô incredible prodigalitie in a certaine maner so to say of treasures so inestimable as are the most infinite and endlesse riches of heauen Tel me now gentle reader and most louing and deare brother why wilt thou not accept of this offer of thie Saueour why wilt thou not account of this his kingdome why wilt thou not buye this endles glorie of him for so litle a labour as he requireth for it Hear how earnestly he persuadeth thee to bargaine with him Suadco tibi emere a me saith Christ aurū ignitum probatum vt locuples sias I doe giue thee counsaile to buye of me pure and tried gold to th' end thou maiest be riche Why wilt thou not folow this counsaile deare brother especiallie of a marchant that meaneth not to deceaue thee Nothing can greeue this thie Saue our more then that men wil seek with such paines to buy straw and chaffe in Egipt wheras he wold sel vnto thē fine gold at a lower price and that they wil needes purchase pudle water with more labour and cost thē he wold require for ten times so much pure liquour out of the verie fontaine of life it self There is not the wickedst man that liueth in the world but taketh more trauaile in gaining hel as after more largelie shal be declared then doth the most painful seruant of God in purchasing of heauen and eternal blisse O folie ô madnes Follow not then ô thou careful Christian this fanatical frensie of earthelie wisdome make not thie self partaker of their errour For the day wil come when thou shalt see them doe heauie penance for their sollie at what time thie hart shal be right ioiful that thou hadst neuer any part or portion amōg them Let them goe now and bestow their time in transitorie vanities in finful pleasures and delites of this world let them build now their pleasant palaces let them purchase dignities scrape peeces paches of earth and ground together let them hunt after honours and frame castels in the aier the time wil come ere long if thou belieue Christ him self wherin thou shalt haue sinal cause to enuie their felicitie If they doe imagin and talke baselie now of the glorie and riches of God and of his Saintes in heauen not esteeming them in deed in respect of their owne or contemning them rather for that carnal pleasures are not reconed therin doe thou make litle account of their wordes for that the sensual man vnderstandeth not the things vvhich are of God If horses were promised by their maisters a good feast and banquet most euident it is that they could imagin nothing els but prouander and water to be their best cheere for that they haue no knowledge of daintier dishes so fareth it with thes men who being accustomed only to the pudle of fleshlie pleasures can mount with their mindes to no higher thig thē brutish sensualitie But I haue shewed to thee before gentle reader some waies and considerations to conceaue greater matters albeit as I haue aduertised the often we must confesse stil with S. Paul that no humane hart can conceaue the least parte therof For which cause alse it is not vnlike that S. Paul him self was forbidden to vtter the things which he had seene and heard in his most wonderful miraculous assumption vnto the third heauen Wherfore to conclude at length this whole chapter thou hast to consider my deare and louing brother that this greate Game and Goale of heauēlie blisse which hitherto I haue endeuoured to describe vnto thee is set vp onlie for them that wil runne vnto it as S. Paul wel noteth and no man is crouned in this glorie but such onelie as wil fight for it according as the same Apostle doth teach and forwarne vs. It is not euerie one that saieth to Christ Lord Lord shal enter into the kingdome of heauen but they onelie which shal doe the wil of Christs eternal father that is in heauen Albeit this kingdome of Christ be set out to al men yet euerie man shal not arriue to raigne with Christ but such onelie as shal be content to suffer with Christ. Though the kingdome of heauen be subject to violence as hath bene said yet no man can enter there by force but he onelie whose good deedes shal follow him to make open the gates that is except he enter as the prophet saith vvithout spot and haue vvroght iustice My meaning thē is that as I haue shewed the exceeding greatnes and worthines of this treasure gentle reader so thou being a Christian shouldest also conceaue the right way of gaining the same which is no other by the testimonie of Christ him self but onelie by holie and vertuous life in keping his commandemētes Thou art therfore to sit doune consider according to thy Saueours counsaile what thou wilt doe and determine herin whether thou haue so much spiritual money as is sufficient to build this tower and to make this heauenlie warre or no that is whether thou haue so much good wil and holie manhood in thee as to bestow the paines of a vertuous life if it be rather to be called paines then pleasure required for the gaining of this eternal kingdome This is the question this is the principal pointe this is the verie whole issue of al the matter and hitherto hath appertained whatsoeuer hath bene spoken in this booke before either of thy Creatour and creation of thie particular end or of the Maiestie bountie and iustice of thie God and Saueour as also of the account he wil demand of thee and of the punishment or rewardes laid vp for the life to come Al this I say hath bene meant by me to this onelie end and purpose that thou measuring the one part and the other shouldest finallie resolue thie self what thou wouldest doe and not to passe ouer thy time in careles negligence as manie are accustomed to doe neuer espiing their own errours vntil it be to late to amend them For the loue of God then deare Christian brother and for the loue thou bearest to thy own soule eternal welfare shake of this most dangerous securitie wherin flesh and blood is wont to lulle the careles people of this world make some earnest resolution for looking to thy state in the life to come Recalle to mind oftentimes that worthie sentence Hoc momentum
lyfe for then and not otherwise are we true Christians if we fulfill in workes that wherof we haue made promisse in wordes that is in the daye of our baptisme we promissed to renounce the pompe of this world togyther with all the workes of iniquitie which promisse if we perfourme now after baptisme thē are we true Christiās and maye be ioyful And in an other place the same holie father addeth this For that diuers men are Christians in profession and faith onlie and not in life herehence it is said by the voice of truth it self Not euerie one that shall say to me Lord Lord shall enter into the kingdome of heauen And againe vvhie doe you call me Lord Lord and doe not perfourme the thinges that I tell you Herehence it is that God cōplained of his olde people the Iewes saying this people ho noureth we vvith their lippes but their hart is sarre of from me And the Prophet Dauid of the same people they loued hym vvith their mouth and vvith their tongues they lyèd 〈◊〉 hym Wherfore lett no man trust that his faith may saue hym without good deedes seing that we know it is writen expresselie that faith vvithout vvorkes is dead and consequentelie can not be profitable or saue vs from damnation Hytherto S. Gregorie Which verie conclusion S. Chrysostome maketh with great vehemencie vpon consideration of that woesull chaunce and heauie iudgemet that happned vnto him who in the Ghospel was admitted to the feast of Christian faith and knowledge but for lacke of the ornament or garment of good life was most cōtumeliouslie depriued of his expectatiō of whō S. Chrysostoms wordes are thes He was īuited to the feast brought into the table but for that by his fowle garment he dishonored our Lord that had īuited hym heare how miserable and lamentable a punishemēt he suffered He was not onlie thrust from the table banquet but also bounde hand foote and cast into vtter darkenes wher ther is eternal weepinge and gnashing of teeth Wherfore lett vs not deare bretheren lett vs not I saye deceyue our selues and immagine that our faith will saue vs without good worckes For except we ioyne pure lyfe to our beleefe and in this heauenlie vocation of ours doe apparrel our selues with worthie garmentes of vertuous deedes wherby we may be admitted at the mariage daye in heauen nothing shall be able to deliuer vs from the damnation of this miserable man that wanted his weddinge weede Which thingt S. Paul well noteth when hauinge said vve haue an euerlasting hovvse in heauen not made by mans handes he addeth presentelie this exception sitamen vestiti non nudi inueniamur that is if we be founde at that daye well apparreled not naked Would God euerie Chistian desyrous of his saluation would ponder well this discourse and exhortation of S. Chrysostom And so with this alone to conclude our speech in this chapter without allegation of further matter or authorities which are infinite to this effect it may appeare by that which hath already bene set doune wherin the true profession of a Christian consisteth and therby eche man that is not partial or blinded in his owne affection as many are may take a vewe of his estate and condition and frame vnto him self a verie probable coniecture how he is like to speed at the last accompting daie that is what profite or dōmage he may expect by his knowledge and profession of Christian religion For as to him that walketh vprightly in that vocation and perfourmeth effectually euerie waye his professed dutie there remaine both infinite and inestimable rewardes prepared so to him that strayeth a syde and swarueth from the right path of lyfe or faith prescribed vnto him there are no lesse paines and punishmēts referued For which cause euery Christian that is careful of his saluation ought to fixe his eye verie seriouslie vpon them both and as in beleefe to shew him self constant firme humble obedient and in one worde Catholique so in life and conuersation to be honest iust pure innocent and holie And for that this second point concerning life and maners is of more difficultie as hath bene shewed then the other of beleefe wherof notwithstanding we haue also treated sufficiently in the former chapters the rest of this whole worke shal tende to the declaration of this later part I meane of good life therby to stirre vp and awake if so it may please the merciful goodnes of our blessed Saueour the slouthful hartes of Christians to the cogitatiō of their owne estate and make them more vigilant in this greate affaire wheron dependeth their endles woe or welfare ANNOTATION THE PRINT BEING come to this place M. Bunneys edition of this booke vvas deliuered to me out of vvhose infinite corruptions maymes and māglinges diuers thinges shal be noted hereafter in the margent OF THE TWO PRINCIPAL POINTES THAT DOE APPERTAINE TO A Christian life that is to saye To resist all synne and to excercise all kynde of vertue vvith the meanes and methode hovv to perfourme them both CHAPT VI. SVPPOSINGE that in the partes of this booke which ensue we are to deale only with suche as are instructed and settled in true Christian faith wherunto we haue proued before that vertuous life and good deeds are necessarily to be adioined it semeth conuenient in this place to treate of the pointes or prīcipal partes belonging therunto Which partes are briefly prescribed by God hym self in the writinges of Dauid Esaie and other prophetes of the olde testament exhorting men to decline from vice and to embrace vertue But much more plainly by S. Peter S. Paul and other Apostles of the Euangelical law the first affirming that the fruite and effect of Christes death and passion was that vve being dead to sinne should liue to Iustice and the other adioining that the grace of God our saueour appeared to al men instructing vs to this ende that vve renouncing al vvickeanes should liue iustly and godly in this vvorld By which testimonies of holy write is made cleare and euidēt that the whole dutie of a good Christian is reduced to thes two heades or principles to wit to the resistance of al euil and to th' exercise of al pretie and vertue In respect of the first wherof our life is called in holie scripture a warfare vpon earth and vertuous mē are termed souldiours for that as good souldiours doe lye in continual wayte to resist their ennemies so vigilant Christians doe carefully stand vpon their watche for resisting the suggestions and temptatiōs of sinne In regarde of the second pointe we are named labourers husbandmen sowers marchātes bankers stewards fermers and the like and our whole life is termed a marte and trafique for that as thes kinde of people doe attēd with diligēce to their gaine and encrease of tēporal riches in this life so ought we to applie
enioye al the varietie of times that delite vs here al the beautie of creatures that allure vs here al the pleasures and ioyes that content vs here In this vision of God sayeth one doctor we shal know we shal loue we shal reioice we shal praise We shal know the verie secrets and iudgements of God which are a depth vvithout bottome As also the causes natures beginnings ofsprings and ends of al creatures We shal loue incomparablie both God for the infinite causes of loue that we see in him and our brethren and companions as much as our selues for that we shal see them as much loued of God as our selues for the same cause for which we are loued whereof ensueth that our ioye shal be without measure both for that we shal haue a particular ioye for euery thing we loue ī God which are infinit and also for that we shal reioice at the felicitie of euerie one of our brethren as much as at our owne and by that meanes we shal haue so many distinct felicities as we shal haue distinct companions in our felicitie which being without number it is no maruaile though Christ sayed goe into the ioye of thy Lord and not let thy Lordes ioye enter into thee for that no one hart created cā receaue the fulnes and greatnes of this ioye And hereof finallie it doth insue that we shal praise God without end or wearines with al our hart with al our strength with al our powers with al our partes according as the scripture sayeth Happie are they that liue in they house ô Lord for they shal praise thee eternallie vvithout end Hitherto this learned doctor Of this most blessed visiō sight possession and fruitiō of almightie God wherunto in heauen th' elect are admitted the learned father S. Augustine writeth thus Our Saueour in the Gospel said vnto his Disciples Happie are the cleane of hart for they shal see God By which wordes we are let to vnderstand that ther is a sight and vision of God which is sufficient of it self to beatifie men and make them happie A visiō which nether eye hath seene in this world nor eare hath heard nor hart conceaued A vision deare brethrē that passeth al the beautie of earthlie things of gold of siluer of woodes of feeldes of sea of ayer of sunne of moone of starres of Angels for that al thes things haue their beautie from thence VVe shal see him face to face saieth his Apostle and vve shal knovv him as vve are knovven That is we shal know the power of the father we shal know the wisdome of the sonne we shal know the goodnes of the Holie Ghost we shal know the indiuisible nature of the most blessed Trinitie And this verie seing of the face of God is the ioye of Angels and of al other saints and celestial spirites in heauen This is the reward of life euerlasting this is the glorie of al blessed Cherubins their euerlasting pleasure their croune of honour their game and goal of felicitie their riche rest their beautiful quietnes their inward and outward consolation their diuine paradise their heauenlie Ierusalem their happines of life their fulnes of blisse their eternal triumphe their pretious peace of God which passeth al vnderstāding This sight of God is the ful beatitude the total glorification of man and Angels to see and behold him I say that made both heauen and earth to see and behold him deare brother that made thee that redemed thee that glorified thee For in seeing him thou shalt know him in knowing him thou shalt loue him in louing him thou shalt possesse him in possessing him thou shalt praise him and in praising him thou shal spend thie whole eternitie For he is the inheritance of his people he is the possession of their felicitie he is the reward of their expectation I vvilbe thy great revvard saieth he to Abraham O Lord thou art great and therfore no marmile if thou be a great reward The sight of thee therfore is al our hiar al our reward al our ioye felicitie that we expect seing thou hast saied that this is life euerlasting to see knovv thee our true God Iesus Christ vvhom thou hast sent Thus vttered S. Augustine his feeling in thes affairs AND NOVV HAVING thus declared the two general partes of heauēlie felicitie the one appertainīg to our soule the other to our bodie it is not hard to esteeme what excesse of ioye both of thē ioined together shal worke vnto vs i vs at the most happie day of our glorificatiō Which the forsaid holie S. Augustine conceaued and expressed in thes most zelous and affectuous wordes O ioye aboue al ioyes passing al ioyes without which there is no ioye when shal I enter into thee when shal I enioye thee to see my God that dwelleth in thee O euerlasting kingdome ô kingdome of al eternitie ô light without end ô peace of God that passeth al vnderstāding wherin the soules of Saintes doe rest with thee ô Lord and euerlasting ioye is vpon their heades and they doe possesse ioye and exultation and al paine and sorovv is fledde from them O how glorious a kingdome is thine ô Lord wherin al Saintes doe raigne with the adorned vvith light as vvith pretious apparel and haue crovvnes of pretious stones vpon their heades O kingdome of euerlasting blisse where thou art present ô Lord the hope of al Saintes and the diademe of their euerlasting glorie replenishing thē with ioy on euerie side by thy blessed sight O Lord in this kingdom of thine there is infinit Ioye and mirth without sadnesse health without sorow life without labour light without darknesse felicitie without abatement al goodnes without euil Here youth florisheth that neuer waxeth old life that knoweth no end beautie that neuer fadeth loue that neuer cooleth health that neuer diminisheth ioye that neuer coaseth Here sorow is neuer felt complaint is neuer heard matter of sadnesse is neuer seene nor euil successe is euer feared For that they possesse thee ò Lord which art the perfectiō and culme of their felicitie Hitherto blessed Augustine And now deare Christian brother if we that liue in thes dayes and doe read thes thīges would enter in deed into thes considerations as this holie man other his like did no doubt but we should be more inflamed with the loue of this heauenlie felicitie prepared for vs then we are and consequentlie should striue more to gaine it then alas we doe And to the ende thou maiest conceaue some more feeling in the matter cōsider but a litle withme what a ioiful day shal that be at thy house when hauing liued in the feare of God atchiued in his seruice the end of thy peregrination thou shalt come by the meanes of death to passe from miserie and labour co life of immortalitie and in
This was a feigned labour in a commandement For Isaac being offered he was not killed but sanctified therby Thou therfore if thou heare the voice of God within thy hart willing thee to offer vp Isaac which signifieth ioy or laughter feare not to obey it faith fuilie and constantlie What soeuer thy corrupt affection iudgeth of the matter be thousecure Not Isaac but the Ramme shal die for it thy ioy shal not perish but thy stubburnes onelie whose hornes are entangled with thornes and can not be in thee without the prickinges of anxietie Thy Lord doth but tempt the as he did Abraham to see what thou wilt doe Isaac that is thy ioy in this life shal not die as thou imaginest but shal liue onelie he must be lifted vp vpon the wood to the end thy ioy may be on high and that thou maiest glorie not in thine owne flesh but onelie in the crosse of thy Lord by whom thy self also art crucified crucified I say but crucified to the world for vnto God thou liuest stil and that much more then thou diddest before THE THIRD IMPEDIMENT THAT STAYETH DIVERS MEN FROM REsolution in Gods seruice VVhich is the feare they conceaue of persecutution affliction losse danger or tribulation CHAPT III. THER want not many persons in the world who either moued by the reasons and considerations before recited or conuicted by their owne experience for that they behold daily no smal numbers of godly persons to liue as contentedly as them selues doe yeld thus much vnto vertuous life that in very deed they esteeme the same to be easie and pleasant inough to such as are once entered in therunto And that in good sooth for their owne partes they could be content to embrace and folow the same if they might doe it with quiet and peace of al handes But yet to request them vnto it in such time or place or with such order and circumstances as tribulation affliction or persecution may fal vpon them for the same they think it a matter vnreasonable to be demaunded and them selues verie excusable both before God and man for refusing it But this excuse deare brother is no better then the other going before of the pretēded difficultie for that it standeth vpon a false ground as also vpō an vniust illation or consequent inforced vpō that ground The ground is this that a man may liue vertuouslie and serue God truelie with al worldlie ease without any affliction tribulation or persecution which is false For that albeit external contradictions and persecutions be more in one time then in an other more in this place then in that yet can there not be any time or place without some both external and internal Which although as I haue shewed before in respect of the manifold helpes and consolations sent from God in cōterpoise of the same they seeme not heauie nor vnpleasant vnto the godlie yet are they in them selues both great and weightie as would appeare if they fel vpon the wicked and impatient Secondlie the illation and consequēce made vpon this ground is vniust for that it alleageth tribulation as a sufficient reason to abandone Gods seruice which God him self hath ordained for a meane to the contrary effect that is to draw men therby vnto his seruice and from the seruice of the world For better declaratiō wherof the matter being of verie great importance I wil handle in this chapter thes fower pointes insuing First whether it be ordinarie for al that must be saued to suffer some kinde of persecution tribulation or affliction that is whether this be appointed an ordinary or vsual meane of mans saluation in this life Secōdlie what are the causes whie God louing vs as he doth wold chuse appoint thes sharpe meanes of our saluation Thirdlie what principal reasons of cōfort a man may haue in his tribulations and afflictions Fourthlie what is required at his hādes in hat state which fower pointes being declared I doubt not but great light shal appeare in this whole matter which seemeth to flesh and blood to be so ful of darknes and improbabilities The first part AND TOVCHING the first there needeth litle proofe for that Christ him self hath affirmed to his Disciples by them to al other his seruantes In mundo pressuram sustinebitis In the world you shal sustaine affliction And in an other place In your patience shal you possesse your soules that is to say by suffering patientlie the aduersities that shal be layd vpon you which S. Paul yet vttereth more plainlie when he sayeth Al they that vvil liue godlie in Iesus Christ shal suffer persecution Yf al then none can be excepted And to signifie yet further the necessitie of this matter bothe S. Paul and Barnabas also did teach as S. Luke reporteth that vve of necessitie must enter into the kingdome of God by many tribulations vsing the worde oportet which signifieth a certaine necessitie And Christ him self yet more plainly reuealeth this secret whē he sayeth to S. Iohn th' Euangelist that he chastiseth al those vvhō he loueth Which wordes S. Paul as it were expounding to the hebrewes sayeth flagellat omnem filium quē recipit he whippeth euery child whom he receaueth And S. Paul vrgeth this matter so farre in that place as he affirmeth plainlie al those to be bastardes and no children of God who are not afflicted by him in this life The same position he holdeth to Timothie Si sustinemus conregnabimus if we suffer with Christ we shal raigne with Christ not otherwise Wherin also cōcurreth holie Dauid when he sayeth Multe tribulationes iustorum The iust are appointed to many tribulations The same might be proued by many other meanes as by that our Sauiour sayeth He came not to bring peace but the svvord into the vvorld Also by that S. Paul sayeth That no man can be crovvned except he fight laufullie But how can we fight if we haue no enemie to oppugne vs The same signifieth Christ in the Apocalips when he repeateth so often that heauē is onelie for him that conquereth The verie same is signified by the shippe wherinto Christ entered with his disciples which was tossed and tumbled as if it wold haue bene drouned this I saie by al the auncient Fathers exposition was a figure of the troubles and afflictions that al they should suffer which doe saile in the same shippe with Christ our sauiour The same also is proued in that the life of man is called a warfare vpon earthe and by that he is appointed to labour and trauaile while he is here also in that his life is replenished with many miseries euen by the appointement of almightie God after mans fal The same also is shewed in that that God hath appointed euery man to passe through the paines of death before he come to ioye In like maner by the infinite
the riches of iniquitie The rich gloutton might haue escaped his tormentes haue made him self a happie man by helpe of worldly wealth if he had listed And so might many a thousand that now liue in Christianitie and wil goe to hel for the same cause that the glutton did Oh that men would take warning one by an other and be wise whiles they haue time S. Paul saieth Deceiue not your selues Looke vvhat a man sovveth and that shal he reape What a plentiful haruest then might riche men prouide to thē selues if they would hauing such store of seede by them and so much ground offered them daily to sow it in Why doe they not remember that sweet haruest-song Come ye blessed of my father enter into the kingdom prepared for you for I vvas hungrie and you fed me I vvas thirstie and you gaue me to drink I vvas naked and you appareled me Or if they doe not care for this why doe they not feare at least the blacke Sanctus that must be chaunted to them for the contrary Agite anne diuites plorate vlulantes in miserijs vistris quae adueniēt vobis goe now you riche men weepe and houle in your miseries that shal come vpō you The holy father Iohn Damaseen reporteth a goodly parable of Barlaam the heremite to our purpose There was saieth he a certaine citie or common wealth which vsed to chuse to them selues a king from among the poorest sorte of people and to aduaunce him to great honour wealth and pleasures for a time But after a while when they were wearie of him there fashion was to rise against him and to dispoile him of al his felicitie yea of the verie clothes of his backe and so to banish him naked into an Iland of a farre countrie where bringing nothing with him he should liue in great miserie and be put to exceeding slauerie for euer Which practise one king at a certaine time considering by good aduise for al th' other though they knew that fashion yet through negligence pleasures of their present felicitie cared not for it tooke resolute order with him self how to preuent this miserie which was by this meanes He saued euery day great sommes of money from his superfluities and idle expences and so secretly made ouer before hand a great treasure vnto that iland wherunto he was in daunger daily to be sent And whē the time came that in deed they deposed him from his kingdom and turned him away naked as they had done th' other before he went to the ilād with ioy and confidēce where his treasure lay and was receiued there with exceeding great triumph and placed presently in greater glorie then euer he was before This parable teacheth as much as possibly may be said in this point For this citie or common wealth is this present world which aduaunceth to authoritie poore men that is such as come naked into this life and vpon the soudaine when they looke least for it doth pul them doune againe and turneth them of naked into their graues and so into an other world where bringing no treasure of good workes with them they are like to finde litle fauour but rather eternal miserie The wise king that preuented this calamitie is he which in time of wealth in this life according to the counsail of our Saueour Christ doth seeke to lay vp treasure in heauen by almes deedes and other good works against the day of his death when he must be banished hence naked as al the prices of that citie were At which time if their good deeds do folow them then as God pmiseth they shal be happie men and placed in much more glorie then euer this world was able to geue them But if they come without oile in their lampes then is there nothing for them to expect but nescio vos I know you not And when they are knowen Ite maledicti in ignem aeternum goe you accursed into fire euerlasting EXAMPLES OF TRVE RESOLVTION IN THE TVVO FORMER POINTES of suffering for Christ and contemning the vvorld Adioined for the better declaration and confirmation of the tvvo chapters next going before CHAPT V. FOR so much as the two precedent chapters of contemning the world and suffering for Christ are by their own natures and in mans natural sight and reason very dreadful and lothsome to flesh and bloud and to whatsoeuer depēdeth therof in such sort as diuers persons who otherwise esteme thē selues no euil Christians doe take horrour and auersion euen at the very name and mention of such things persuading them selues that the necessitie of Christiā profession requireth not any resolution to so high a perfection I am moued in this place to adioine to the former treatises a breefe declaration of the practise and excercise of ancient Christians in thes two points wherby their opinions and censures may better be seire thē by their words and wherin ech other Christiā that liueth at this day may behold as in a table or glasse what behoueth him to doe when occasion is offered if he professe to serue vnder the same banner and doe expect his paye at the handes of the same king and maister that they did Many things haue bene said before cōcerning thes two misteries of worldlie contempt and sufferance in tribulation And among other matters it hath bene declared that the very foundatiō of Christian Religion which is the holie crosse and Crucifix standeth builded principaly vpon thes two pillers It hath bene showed how Christ our Sauiour when he sent forth his Apostles and disciples as the first spiritual fathers and masters of the world instructed thē especially in thes two doctrines as most behooful and necessarie to the end which he pretēdeth And for that his diuine wisdome did easily foresee that deedes haue much more force to persuade then wordes he did set forth this doctrine most exactly in the example of his own life making the same a paterne of al worldly contempt and suffering for iustice as also did his said Apostles and disciples after him to the true and perfit imitation of their maister Thus much then hath bene treated before and many particulers haue bene declared as wel of the holie Apostles extreme suffering in al kindes and maners of affliction as also of their vtter dispising whatsoeuer was pretious or pleasant in this world for the perfect seruing of their Lord and maister No allurements of this world could intise them no dignities delight them no flatterie deceiue them no pleasure peruert them no labours weary them no difficultie stay them no terrour or tyrannie of mortal man could feare them from their course begonne as long as their soules remained within their bodies Some of them ended their liues by the sword some vpon the crosse others were stoned and throwne downe from highe pinacles others were scorched skinned aliue and al this for the perfect seruing of