brought life and immortalitie vnto light through the Gospell §. 11. Deerely beloued saith S. Peter I beseech 1 Pet 2 11 you as strangers and pilgrimes abstaine froÌ„ fleshly lusts which fight against the soule And haue your conuersation honest among verse 12. the Gentiles that they which speake euill of you as of euill dooers may by your good workes which they shall see glorifie God in the day of visitation Yea let your light so shine before men Math. 5 16. that they may see your good workes and glorifie your Father which is in heauen §. 12. Be sober also and watch for your aduersary 1 Pet. 5 8 9. the deuill walketh about like a roaring Lyon seeking vvhom hee may deuoure whom resist stedfast in the faith Ioyne moreouer vertue with your faith 2 Pet 1 5 6 7 8 and with vertue knowledge and vvith knowledge temperance and vvith temperance patience and with patience godlinesse and with godlines brotherly kindnes with brotherly kindnes loue For if these things be among you and abound they will make you that yee neither shall be idle nor vnfruitfull in the knowledge of our Lord Iesus Christ §. 13. Be yee therefore followers of God as Ephe. 5 1. 2. deere children and walke in loue euen as Christ hath loued vs and hath giuen himselfe for vs to be an offering and a sacrifice of a sweete smelling sauour vnto God But fornication and all vncleanenes or verse 3 4 couetousnes let it not bee once named â—mong you as it becommeth Saints neyther filthines neither foolish talking neyther iesting which are things not comelie but rather giuing of thanks For this yee know that no whoremonger verse 5. neither vncleane person nor couetous person which is an Idolater hath any inheritance in the kingdome of Christ and of God Wherefore be yee not vnwise but vnderstand Ephe 5 17 what the will of the Lord is And be not drunke with wine wherein Ephe. 5 18 19 20 21 is excesse but be fulfilled with the Spirit Speaking vnto your selues in Psalmes and hymnes and spirituall songs singing and making melodie to the Lord in your harts Giuing thanks alwayes for all things vnto God euen the Father in the Name of our Lord Iesus Christ and submitting your selues one to another in the feare of God §. 14. Flee fornication euery sinne that a man 1 Cor 6 18. doth is without the body but he that coÌ„mitteth fornication sinneth against his own bodie And who will count him iust that sinnâ—th Ecclê° 10 30 against himselfe or honour him that dishonoureth his owne soule Know ye not that your body is the temple 1 Cor 19. 20 of the holy Ghost which is in you whoÌ„ yee haue of God ye are not your own for ye are bought for a price glorifie God therefore in your body and in your spirit for they are Gods Know yee not likewise that to whomsoeuer Rom 6 16 you giue your selues as seruaunts to obey his seruaunts yee are to whom yee obey whether it be of sinne vnto death or of obedience vnto righteousnes Know you not also that all wee which Rom. 6. 4. haue been baptized into Iesus Christ haue been baptized into his death We are buried then vvith him by Baptizme into his death that like as Christ was raised vp froÌ„ the dead by the glory of the Father so we also should walke in newnes of life For all that are baptized into Christ Gala 3 27. haue put on Christ And if we be grafted with him to the similitude Rom. 6. 5. 6 7 of his death euen so shall we be to the similitude of his resurrection knovving this that our old man is crucified with him that the body of sinne might be destroyed and hence-foorth wee should not serue sinne For hee that is dead is freed from sinne Wherefore if wee be dead with Christ Rom 6 8 9. 10. 11. wee beleeue that wee shall liue also vvith him for in that hee died hee died once to sinne but in that hee liueth hee liueth to God Likewise thinke yee also that ye are dead to sinne but are aliue to God in Iesus Christ our Lord. Let not sinne raigne therefore in your verse 12 13 mortall body that ye should obey it in the lusts thereof Neither giue yee your members as weapons of vnrighteousnesse vnto sinne but giue your selues vnto God as they that are aliue from the dead giue your members as weapons of righteousnes vnto him For the wages or reward of sinne is Rom 6. 23. death but the gift of God is eternall life through Iesus Christ our Lord. Mortifie therefore your members which Colo 3 5 6 are on the earth namely fornication vncleanenes the inordinate affection euil concupiscence and couetousnes which is idolatry For the which thinges sake the vvrath of God commeth on the chyldren of disobedience §. 15. Furthermore These are the thinges Zach 8 16 17. that yee shall doe Speake yee euery man the truth vnto his Neighbour execute iudgement truly and vprightly in your gates and let none of you imagine euill in his heart against his Neighbour Neither loue any false oath for all these are the thinges that I hate saith the Lord. See that none recompence euill for euill 1 Thes 5 15 vnto any man but euer follow that which is good both toward your selues and toward all men If it be possible as much as in you is Rom 12 18 haue peace with all men And let loue be without dissimulation Rom 12 9 Abhorring that which is euill and cleauing vnto that which is good Also seeing your soules are purified in obeying the truth through the Spirit to 1. Pet 1 22. 23. loue brotherly without faining loue one another with a pure hart feruently beeing borne a newe not of mortall seede but of immortall by the word of God who liueth and endureth for euer Let all bitternes and anger and wrath crying euill speaking be put away from Ephe 4 31 32 you with all maliciousnesse And be yee curteous one to another and tender harted freely forgiuing one another euen as God for Christes sake freely forgaue you Be all of one minde one suffer with another 1. Pet. 3 8 9 loue as brethren bee pittifull bee curteous not rendering euill for euill neither rebuke for rebuke but contrariwise blesse knowing that yee are there-vnto called that yee should be heyres of blessing Blesse them which persecute you blesse Rom 12. 14 15. 16. I say curse not reioyce with them that reioyce and weepe with them that weepe Be of like affection one towards another be not hie minded but make your selues equall to them of the lower sort Be not wise in your owne eyes But rather pray vnto the most High that Ecclê° 37 15 hee will direct thy way in truth §. 16. Yee haue heard that it hath been said Math 5
so great and the pleasures thereof so small and fewe to make vs the more desirous of the heauenly life which is nothing els but ioy and pleasure And surely it seemeth by the speech of the Apostle that he knew well which was the better choyse of the twaine vvhen hee said * I desire to be dissolued or loosed Philip. 1 23 from this flesh and to be with Christ which is best of all For we know saith he that if our earthly house of this tabernacle be destroied we 2 Cor 5 1 2 haue a building giuen of God that is an house not made with hands but eternall in the heauens And therefore doe wee sigh desiring to be clothed vvith our house which is from heauen §. 2. These things being thus ô howe happie Rauisius were it nowe saith Rauisius for vnhappie man if forgetfulnesse deceiued him not to remember the sickle estate of his life both how short it is and also how full of miserie vanitie and woe an approued exile and hath nothing in it permanent But is euen a continuall conflict strife Mar. Aurâ—l warre a wandering wildernesse and a vale of wretchednesse wherin we are continually compassed with most terrible fierce and feareful enemies to the deadly wounding sleying and ouer-throwing both of body and soule into hell All these miseries considered why should man then haue any desire to liue in this wretched world to abide in such a lothsome and laborious life VVere not death much rather to be desired VVere not the howre of death much better then the continuaunce of such a life For to the godly death is no death but rather the most happie messenger and quick dispatcher of all such displeasures the end of al trouble and sorrow the bedde of all rest the doore of good desires the gate of gladnesse the port of Paradice the hauen of heauen the entrance to felicity the manumission from all griefe and misery and the beginning of euerlasting ioy and blessednes Death therefore ought rather to be desired Hâ—rmes then despised for it changeth vs from this world of vncleanenes shame to the pure world of worship and worth From this transitory life to life euerlasting from a worlde of folly and vanities to a worlde of wisedome reason and truth and from a world of trouble trauaile and paine to a world of rest comfort and consolation Let each man therfore wisely consider of Pacuuius his own estate let him also feare to offend the maiestie of Almightie God and not feare the day nor howre of death but alwayes abide with patience his appoynted time and vvhen hee perceiueth that his turne is come let him giue thanks vnto his Maker for his change ¶ Of the parting of the soule from the bodie and of the immortalitie thereof §. 1. TO all thinges saith Salomon there Eccles. 3 1. 2 is an appointed time and a time to euery purpose vnder the heauen a time to be borne a time to die a time to plant and a time to pluck vp that vvhich is planted For here haue we no continuing Citty Heb. 13 14 but we seeke one to come All flesh waxeth old as doth a garment Ecclê° 14. 17 and this is the condition of all times Thou shalt die the death For vvhat man is he that liueth shal Psal 89 48. not see death Sith that law is generall which coÌ„maundeth Salust to be borne and to die §. 2. All things that are of the earth saith Sirach Ecclê° 40 11 shall turne to earth againe and they that are of the waters shall returne into the Sea But the soule or spirit of man being immortal Eccles. 12. 7 shal returne vnto God that gaue it For as the beginning of our creation coÌ„meth Aristotle from GOD so it is meete that after death our soule returne vnto him againe §. 3. GOD hath created saith Beda three Beda kindes of liuing Spirits the first incorporeall proper to Angels onely the second couered ouer with flesh but not mortall or dying there-with that is the soule or Spirite of man dwelling in his body the third carnall and dying with the flesh namelie the spirite or life of beastes The soule of man also beeing once Augustine made shall surely endure for euer eyther in the body or out of the body For it should neuer beare the name to bee made according to the Image of Gods own likenesse if it might possibly be enclosed in the bonds of death §. 4. The most precious excellent creature Hermes that God hath created here on earth saith Hermes is man the most worthy thing in him is his soule or spirit vvhich endeuouring in this life to follow goodnes shall after death be rewarded with eternal glory For this is to be beleeued that the soules Socrates of good men so soone as they are foorth of the bodie they passe speedily into a better life but the soules of the wicked goe from this world to a worse If death were the dissoluing both of bodie Plato and soule then happy were the wicked which beeing once ridde of theyr bodie should also for euer after be ridde of theyr soule and wickednes but forasmuch as it is euident that the soule is immortall there is no comfort left for the vngodly to trust in For the immortalitie of the soule excludeth all hope from the wicked and establisheth the good in theyr goodnes §. 5. By the iustice of God saith Plato the Plato soule must needes be immortall and therfore no man ought to liue carelesse or negligent thereof For though the body die yet the soule Solon dieth not but by the stroke of death it passeth foorth of the body into another world more swiftly theÌ„ any bird that flieth Yea the soules of all men doubtlesse Socrates are immortall but the soules of the godlie are both immortall and diuine Wherefore if thy soule be good the Basill stroke of death cannot hurt thee for thy spirit shall thereby liue blessedly in heauen §. 6. But for better proofe of this matter then the speech of any Philosopher in the world can affoord we finde it plainly affirmed in the Gospell of S. Luke by the testimonie Luke 16 22 23. c. of Truth it selfe that the soule of Lazarus was no sooner out of his body but it vvas immediatly carried vp by the Angels into Abrahams bosome Contrariwise the soule of Diues after his death was speedily borne to hell torments The first to ioy pleasure the last to paine greefe Betweene which two places also there is such a great gulfe or swallowing pit sette that there cannot possibly be any passage from one of them to the other Saint Iohn likewise witnesseth in the Reuelation that wheÌ„ the 5. seale of the booke Reue. 6. 9. of God was opened he saw vnder the Alter in heauen the soules of them that were
7 saith Salomon and blessed shall his children be after him The path of the righteous is to decline Prou 16 17 from euill and hee keepeth his soule that keepeth his way The way of the wicked is abhomination Prou. 15. 9 vnto the Lord but he loueth him that followeth righteousnes And better is the poore that walketh in Prou. 28 6. his vprightnes then he that peruerteth his wayes though hee be rich For there can be no greater gaine then Bullenger the good that commeth by godlinesse nor any sweeter comfort then the inward solace of an vnpolluted soule §. 22. The way of the righteous shineth as the Prou. 4. 18 light which shineth more and more vnto the perfect day And vnto them ariseth light in darknes Psal 112 4 Through his religious knowledge and Pacuuius vnderstanding the godly man shal diuers wayes be helpfull to others by his own vertues hee shall be able to withstand many vices For the righteousnes of an vpright man Prou 11 5 ordereth his way It preserueth him in his life * And causeth Prou. 13. 6 Prou 14 32 him to haue hope in his death It also deliuereth from death Prou 11 4 And defendeth the faithfull from eternall Pet. Mar. destruction For hee that walketh or continueth to Prou 28 18 the end in his vprightnes shall be saued And there is no confusion vnto them Dan 3 40 that put theyr trust in God §. 23. Doubtlesse saith Marlorate diuers are Marlorate the fauours and many the mercies which almightie GOD sheweth vnto the godly heere in this life but most vnspeakeable are the sundry consolations which through fayth they feele in conscience at the verie houre of theyr death Marke as Dauid saith the vpright man Psal 37 37 behold the iust for the end of that man is peace And the last houre of his life is the first Cyrill houre of his soules entrance into endlesse felicitie §. 24. Thus much in effect Balaam the lucrelouing Prophet could confesse to be true vnto the comfort of other men though hee himselfe walked in the way of wickednes when hee saide * Oh that my soule Num 23 10 might die the death of the righteous and that my last end might be like his For as many as in this life beleeue in Christ and keepe his doctrine * they shall Iohn 8 51. neuer see death Nor come into condemnation but haue Iohn 5 24 euen as it were alreadie passed froÌ„ death vnto life They finde by experience that the true seruice of GOD giueth inward testimonie Mar. Bucer of eternall saluation vnto theyr soules vvhere-vnto all worldly wealth is not worthy to be compared and that the peace of conscience excelleth al earthly possessions Death vnto them is no death but rather Erasmus a long-desired releasement from their many molestations in this life a most pleasant passage into the Paradise of GOD. VVhere with a number more then may bee numbred of Patriarchs Prophets Apostles Saints and holy Martyrs they shall be made partakers of euer-during happinesse and continue alwayes in the company of Christ Iesus theyr most mercifull Protector VVherfore if thou desire to prosper in Origen thy life and to speede well at thy death bestow thy studie in the lawe of the Lord practise to please him according to his precepts For it is a pleasure full of profit a solace Plotinus voyde of all sorrow for a man to giue his minde to godly meditation §. 25. Light saith the Psalmist is sowen for Psal 97 11 the righteous and ioy for the vpright in hart To euery man that doth good shall be Rom. 2. 10. glory and honour and peace And to the righteous God will recompence Prou. 13 21 good For GOD greatly esteemeth vertuous Socrates people though in this worlde they be little set by For them are good things created from Ecclê° 39 25 the beginning and euill thinges for the vvicked For them is euerlasting rest and glorie 2. Esdr 8 59 made ready but thirst and paine is long since prepared of God for the vngodly Yea the Lord himselfe hath promised 2. Esdr 8. 39. that he wil reioyce in the wayes of the righteous and that hee will remember the pilgrimage the saluation and the revvard that they shall haue For glorious is the fruite of good labours Wisd 3 15 and the roote of wisedome shal neuer fade away §. 26. Theyr first felicitie after this life is the Iust Mar. sweete rest quiet peace that their soules possesse in Christ But the second shall be the immortalitie and glory both of theyr body and soule together at the day of generall iudgement when with triumphant ioy they shall in the sight of all their enemies receiue openly theyr portion in the kingdome of perpetuall blessednes For they shall liue for euer their reward Wisd 5. 15. also is with the Lord and the most High hath care of them Therefore shall they receiue a glorious verse 16. kingdome and a beautifull crowne at the Lords hand for with his right hand shall he couer them and with his arme shall hee defend them Their recompence or reward consisteth Constantiuâ— not onely in Gods grace and fauour towards them during this life but also in his most mercifull receiuing them into eternall felicitie and safe preseruing them froÌ„ the danger of damnation which is the second death of the vngodly So that heauen is not onely the seate of Erasmus Gods glory and the habitation of his holie Angels but it is also the resting place of the faithfull and the inheritance of all his Saints §. 27. The certaine truth vvhereof is further vvitnessed vnto vs by the words of Christ himselfe where among many other petitions made vnto his Father both for himselfe and the faithfull in the end hee concludeth his speech with this saying * Father Iohn 17 24 I will that they which thou hast giuen mee be with mee euen where I am that they may beholde my glory vvhich thou hast giuen mee Also in another place he sayth * If any Iohn 12 26 man serue mee let him followe mee for where I am there shall also my seruant be and who-soeuer serueth mee him will my Father honour And what honour receiued from anie Tertullian Prince in this vvorld be it neuer so great is worthy any way to be compared vnto the least honour vvhich the seruaunts of GOD shall receiue from theyr Creator in the kingdome of Heauen VVhere life shall not be limitted vnto Beda them by number of monthes or yeeres nor theyr pleasures appointed at certaine times and seasons but as God himselfe is without any ending so shall theyr life be euerlasting And as his power endureth perpetually so shall their pleasures last continually §. 28. For it is a thing agreeable to reason that
the multitude of theyr sinnes and wickednes are hopelesse Vincentius and such as haue committed thefts murders adulteries or any other the like offences the iustice of GOD and theyr owne deserts damne them after thys lyfe ended vnto euerlasting destruction from the which they shall neuer be deliuered §. 25. VVoe therefore be vnto you ô yee Ecclus 41 8. 9. vngodly which haue forsaken the Law of the most high God for though you increase yet shall you perrish If ye be borne ye shall be borne to cursing if ye die the curse shal be your portion For the fearefull and vnbeleeuing the abhominable and murtherers the whoremongers Reue 21 8 and sorcerers the idolaters all lyers shall haue theyr part in the Lake vvhich burneth vvith fire and brimstone which is the second death VVhere there shall be weeping gnaâ—ning Math 25 30 of teeth VVhere theyr worme dyeth not and Mark 9 44 the fire neuer goeth out For the breath of the Lord like a Riuer Esay 30 33 of brimstone doth kindle it And the smoake of their torment shall Reue 14 11 ascend euermore and they shall haue no rest day nor night §. 26. Good men saith Lactantius haue Lactantius theyr hell in thys World that they may knowe there is a heauen after death to reward the vertuous but wicked men escape torments in this life because they shal find there is a iudgement to come wherein all vnrighteous people shaâ— be punished according to the measure of their iniquities For eternall death is the reward of all Gregory wickednes hell is the place of punishment which God hath appointed for reprobates after this life So that when the godly shall haue their Paâ—â—â—iuâ— full entrance and beginning to euerlasting blessednes and make theyr happy change from mortalitie to immortalitie and leaue the corruptible drosse of this life for treasures incorruptible for golde glory for siluer solace without end for vaine apparrell roabes royall for earthly houses eternal pallaces with mirth immeasurable pleasure without paine and felicitie endlesse then also shall the estate of the vvicked be most lamentable then shall hastilie come vpon them theyr iust reward of vengeance then shall they with the end of this worlds vaine felicitie enter into eternall damnation and miserie then shal they cry woe woe woe vnto themselues with endlesse sorrow for theyr carelesse life worldly securitie §. 27. Then saith the Lorde shall they haue 2 Esdr 9 9 pitty of themselues which now haue abused my waies and they that haue cast them out despightfully shall dwell in paines For such as in theyr life haue receiued benefites and haue not knowne mee but 2 Esd 9 10 11 12 haue abhorred my lawes while they vvere yet in libertie and when they had yet leysure of amendement and would not vnderstand but despised it they must be taught it after death by payne §. 28. Then shal the wicked seeing the righteous whom in this life they contemned receiued into Gods kingdome and themselues kept out be enforced through inward anguish to breake foorth into this following complaint saying * Wee haue Wisd 5. 6 erred from the way of truth the light of righteousnes hath not shined vnto vs and the sunne of vnderstanding rose not vpon vs. We haue wearied our selues in the way Wisd 5. 7. of wickednes destruction and we haue gone through dangerous waies but as for the way of the Lord we haue not knowne it VVhat good hath our pride done vnto Wisd 5 8 9 vs or vvhat profit hath the pompe of riches brought vs All those things are passed away like a shadowe and as a messenger that rideth post As a ship that passeth ouer the waues of verse 10. the water which when it is gone by the trace thereof cannot be found neyther the path of it in the floods Or as a byrd that flieth thorow the ayre verse 11 and no man can see any token of her passage but onely heare the noyse of her winges beating the light winde parting the ayre through the vehemencie of her going and fleeth on shaking her winges whereas afterward no token of her way can be found Or as when an arrowe is shot at a mark verse 12 it parteth the ayre which immediatly commeth together againe so that a man cannot knowe where it went thorowe Euen so wee as soone as we were borne verse 13 wee began to draw to our end and haue shewed no token of vertue but are consumed in our owne wickednes Such words saith Salomon shal they that haue sinned speake in hell Where theyr complaints shall be bootelesse Pet. Mar. and theyr repentance vnprofitable For theyr punishment shal be endlesse Phil. Mel. and theyr paynes vnceaseable §. 29. And to the end saith S. Gregory that Gregory the damned wretches in hell may be the more seuerely punished for their obstinacy and wicked deeds done in this world there shall all the miseries and torments that possibly may be deuised be heaped together vpon them There shal be fire vnquenchable colde Gregory intollerable the worme of conscience that cannot die and a most horrible stench that cannot be abidden There shal be palpable darknes whyps of tormentors visions of foule fiendes and vglie deuils confusion of sinnes and desperation of all goodnes There they shal haue teares in their eyes Fulgentius gnashing in theyr teeth stinch in theyr nostrils howling in their mouthes mourning in theyr throats terror in their eares bonds and manicles vpon theyr hands and feete and eternall fire burning all theyr parts and members Yea such a fire so stored with cruelty torment through the wonderfull heate vehement strength therof that as S. Augustine Augustine saith there is as much difference betweene naturall fire and the fire of hell as there is betweene painted fire on a wall and the ordinary fire which we daily vse §. 30. Besides the rigour of their paine in that Bullenger tormenting fire shall be so great that despising life which all so deerely loue they shall earnestly desire death which all men hate but it shal not come at them nor neere them For all helpe shal be wanting the gate Cassianus of Gods mercy shall be shut against them and the righteous which then shall behold them in their restlesse torments shall neuer be mooued thereat to any pitty or compassion but rather reioyce the more at theyr destruction and greatly giue thankes vnto God for his vpright iustice shewed vpon them Also that they may bee the more certainly Granado assured that this horrible fire in hell shall neuer be quenched the deuils haue alwayes in charge to blow the same and to keepe it coÌ„tinually burning who as they be immortall so shall they neuer cease or be wearie of blowing therein And though they should be weary yet is Granado there the blast of the Almightie and
preserued according to that speech of Ieremie in his Lamentations where hee sayth * It is the Lords mercies Lam 3. 22. that we are not consumed because his coÌ„passions faile not For hee hath mercy on whom hee will Exod 33 19 haue mercie and hee hath compassion on whom he will haue compassion ¶ Of the iustice of Almightie God §. 1. AS it is a matter most needfull for euerie Christian beleeuer to knowe that God his Creator is very kinde and mercifull so is it likewise greatly necessary for him to remember that the Lord of euerlasting glorie is also iust and true For he that dooth continue in his sin running the race of his life in all kind of wilful negligence and buildeth the whole burden of his iniquities vpon the perswasion of his Makers mercie without any reckoning or regard of his iustice such a man for certaintie liues in a most lothsome state and is ready at euery step which hee treadeth to set his foote with Pharao in the perrilous path of presumption Contrariwise he that doth acknowledge God to be iust seuere and true by too much hammering the same in his braine looseth or letteth slippe the sweete taste feeling comfort of his vnspeakeable loue and mercie entertaineth by this meanes a seruaunt more then he needeth who wayting continually at his elbowe neuer ceaseth to prompt and perfect his maister in * Caines part vntill the disquiet of his Gene 4 13 minde driue him to the soule-destroying sinne of desperation Wherefore sith we haue already found in our short discourse of Gods mercy the precious potion which presently cureth the dangerous disease of all such troublesome and distempering thoughts Let vs now likewise by expressing some few speeches of Gods iustice seeke out such simplâ—s as may dreadfully keepe vs from the offence of too much boldnes in ouer-prouing the great patience of our most mightie Preseruer §. 2. Vnderstand therfore that when the Altie discended from heauen in a clowde proclaimed his Name vnto his seruaunt Moises in Mount Sinai because he would haue him know that hee was the God of iustice as well as the Lord of mercie hee vttered these speeches as he passed by him saying * The Lorde the Lorde strong Exod 34 5 6 7 mercifull and gracious slow to anger aboundant in goodnesse and truth reseruing mercie for thousands forgiuing iniquitie and transgression and sinne Then followeth And not making the wicked innocent visiting the iniquitie of the Fathers vpon the chyldren vpon childrens children vnto the third fourth generation The same Moises likewise that he might cause the people to consider Gods iustice as wel as make them mindful of his mercy forgetteth not in his repetition of the Law to tell them That the Lord theyr God is a Deut 5 9 10. iealous God visiting the iniquitie of the Fathers vpon the chyldren euen vnto the third and fourth generation of them that hate him and shewing mercy vnto thousands of them that loue him and keep his commaundements And to the intent also that Gods iustice might be as well remembred as his mercie the Prophet Ieremie in his prayer which hee made vnto the Lord in prison spareth not to speake of them both together saying * O Lord our GOD it is thou that Ierem 32 17 18. hast made heauen and earth by thy great power and by thine out-stretched arme and there is nothing hid from thee Thou shewest mercy vnto thousands and recompencest the iniquity of the Fathers into the bosome of theyr children after them Besides the Prophet Dauid in the ninth Psalme plainely affirmeth that * the Lord Psalm 9 16 our God is knowne by executing iudgement §. 3. Saint Chrisostome as we read speaking generally of the iustice of Almighty God maketh breefely this definition therof saying The iustice of God is that wherby all Chrisostome those good things be performed which do belong vnto a true God and can be doone by none but by him alone As namely his creating and making of those things which be not and his breeding increasing gouerning continuall preseruing of those things which be But Saint Ambrose speaking more particulerly of Gods iustice deuideth the same into three parts saying The first is that as Ambrose hee is God so hee is the onely Creator and conseruer of all things vvhich is nothing else but the goodnes of his own nature The second is that as he is Lord maister so he gouerneth all things by iust authoritie according to the pleasure of his owne will The third is that as hee is Iudge so hee will deale rightly in iudgement with all men and revvarde euery one at his death according to the workes which hee hath doone in this life And like as S. Ambrose maketh mention of three sorts of iustice to bee in God so S. Augustine speaketh of three speciall Augustine causes which daily mooue men to sinne against their Maker The first is saith he when we foolishlie flatter our selues in our iniquities thinke that the Almighty seeth not our sinnes The second is when wee perswade with our selues that GOD careth not for our sinnes The third is because we weigh not Gods iustice but supposing him to be onely mercifull we will therefore of purpose vvexe more and more sinful But let not my brother saith S. Bernard Bernard the subtilties of sathan so seduce thee that by too much buzzing in thy braine the greatnes of Gods mercy he thereby cause thee cleane to extinguish the remeÌ„brance thou should'st haue of thy Creators iustice Neither bee thou dravvne at any time through his inducements to tempt and abuse Ambrose the patience of the most Mighty for it is the next way to shutte thee out of the grace of saluation vtterly to disappoint thy selfe of all the mercy and fauour which the Almighty was minded to haue vsed towards thee §. 4. VVe read in the fift of S. Iohn that our Sauiour Christ hauing by the onely power of his worde miraculously made vvhole a man which had beene diseased eyght and thirty yeeres chaunced afterward to finde the same fellow in the Temple and before they parted hee gaue him this kinde and freendly admonishment to forewarne him saying * Beholde thou art made vvhole Iohn 5 8 14 sinne no more least a worse thing come vnto thee The like counsaile also in effect giueth Sirach vnto all men in the fift of his booke where he saith Because thy sinne is forgiuen Ecclê° 5 5 6. thee my sonne be not without feare to heape sinne vpon sinne neyther say vnto thy selfe The mercy of God is great he will forgiue my manifold sinnes for mercie and wrath come from him and his indignation commeth downe vpon sinners And * as his mercy is great so is his punishment Ecclê° 16 12 also for hee iudgeth a man according to his workes §. 5. Perfect as Moises saith is the vvorke of
Adam out of the earth The second of man without woman as Eue of Adams ribbe The third of man woman as we are all now borne into the world The fourth and last of a virgine without man as Christ our Sauiour of the blessed virgine Mary And of all the creatures of GOD vnder the Sunne saith Lyra there is none Lyra. more noble and greater then Man for all things in the VVorld are â—ut vnder his power §. 7. O Lord how manifold are thy workes Psalme 104. 24 25 saith Dauid in wisedome hast thou made them all the earth is full of thy riches so is the sea great wide for therin are things creeping innumerable both small beastes and great There goe the shippes and the Leuiathan verse 26. also whom thou hast made to play therein They that saile ouer the Sea tell of the Ecclê° 43 24 25 perrils thereof and when we heare it with our eares we meruaile thereat For there be strange and wonderous workes diuers manner of beastes and tâ—e creation of Whales Yea such men see the vvorkes of the Psalm 107 24 25. 26 27 c. Lord behold his wonders in the deepe For hee coÌ„maundeth and rayseth the stormie winde and it lifteth vp the waues therof They mount vp to the heauen and descend downe to the deepe so that theyr soule melteth for trouble They are tossed to and fro and stagger like a drunken man and all their cunning is gone Then they cry vnto the Lorde in theyr verse 28 29 trouble and he bringeth them out of theyr distresse He turneth the storme to calme so that the wau◠〈…〉 ereof are still When they are quieted they are gladde verse 30. and he bringeth them to the Hauen where they would be Let them therefore confesse before the verse 31 Lord his louing kindnesse and his vvonderfull workes before the sonnes of men And let them exalt him in the congregation verse 32 of the people and prayse him in the assembly of the Elders For by his word hee stilleth the vvinde Ecclê° 43 23 and by his counsel he appeaseth the deepe and planteth Ilands therein §. 8. Beholde saith Salomon the vvorke of Ecclesi 7. 15 GOD for vvho can make straight that which he hath made crooked I know saith hee that whatsoeuer God Ecclesi 3. 14 shall doe it shall be for euer to it can no man adde and from it can none diminish for God hath doone it that they shoulde feare before him §. 9. Among the Gods saith Dauid there is Psalm 86 8 none like vnto thee ô Lorde neyther is there any that can doe like thy workes Thou hast made thy wonderfull workes Psalm 40 5. so many that none can count in order to thee thy thoughts towards vs I vvoulde declare and speake of them saith hee but they are moe then I am able to expresse §. 10. VVho can as the Psalmist saith declare Psal 106 2 the noble actes of the Lorde our God or shew forth all his prayse Which made heauen earth the sea Psaâ— 146 6 and all that therein is And which keepeth his fidelitie for euer VVhich also verse 7 executeth iustice for the oppressed and giueth bread vnto the hungry Psalme 147 8 9 Which couereth the heaueÌ„ with clowdes and prepareth raine for the earth and maketh the grasse to growe vpon the Mountaines Which giueth to beasts their foode and feedeth the young Rauens that cry vnto him Prayse him magnifie him as much as Ecclê° 43 30 ye can yet doth hee far exceede exalt him with all your power and be not weary yet can ye not attaine vnto it Neither may the number of his workes be counted For * his works are wonderfull Ecclê° 11 4 his works are glorious secrete vnknowne are his workes among men And * wee haue seene but a few thereof Ecclê° 43 32 Ecclê° 16 21 For the most * part of them are hid §. 11. To finish therfore this first poynt I will say as Iesus the sonne of Sirach saith As for the wondrous works of the Lord there Ecclus 18 5 6. may nothing be taken from them neither can any thing be put vnto them neyther may the ground of them be found out But vvhen a man hath done his best hee must beginne againe and when hee thinketh to come to an end he must returne againe to his labour Also * when vve haue spoken Ecclê° 43 27 much vvee cannot attaine vnto them But this is the summe of all that GOD is all Hee onely hath set his works in good Ecclê° 16 26 order froÌ„ the beginning and part of them hath he sundred from the other when hee first made them Hee hath garnished them for euer and verse 27 28 theyr beginnings so long as they shall endure they are not hungry nor wearied in theyr labours neither cease from their offices None of them hindereth another neither was any of them disobedient vnto his words For all his workes are exceeding good Ecclê° 39 16 and all his commaundements are doone in due season A man neede not to say VVhat is this Ecclê° 39 21 VVherefore is that For hee hath made all things for their owne vse Yea hee alone hath garnished the excellent Ecclê° 42 21 vvorks of his vvisedome And he is froÌ„ euerlasting to euerlasting for euer vnto him may nothing be added neyther can hee be diminished hee hath no neede of anie Counseller ¶ What Man is by nature how short and vncertaine the dayes of his life are And howe sure it is that after this life ended we must all appeare before the Iudgement seate of God to receiue euery man his wages or reward according to the works which he hath doone in this life WISDOM 2. verse 23. 24. God created Man without corruption and made him after the Image of his owne likenes Neuerthelesse through the enuy of the deuill Death came into the world ¶ Of Man and of his naturall inclination §. 1. WE reade in the third of Genesis that when Almightie GOD pronounced the heauie sentence of his great displeasure conceiued against our first Father Adam for tasting the fruite of the forbidden Tree hee closed vp the end of his speech with this Period telling Adam that as concerning his body hee was created of no better thing then the very dust of the earth and Gene. 3. 19. that into dust he should be turned againe VVee reade also that the Prophet Dauid in the 144. psalme demaunded of God this question saying Lord what is Man Psal 144. 3. that thou regardest him or the sonne of Man that thou thinkest vpon him And being sufficiently instructed by the holy Ghost hee presently giueth aunswere in the same place to his owne question saying * Man is like to vanitie his dayes are verse 4. like a shadow that vanisheth §. 2. VVhat is Man saith Sirach Whereto
Iohn 3 3. saith Christ hee cannot see the kingdome of God That is as our Sauiour himselfe expoundeth it Except that a man bee borne of Water and of the Spirit hee cannot enter into the kingdome of God That which is borne of the flesh is flesh Iohn 3 6 and that that is borne of the Spirit is Spirite A man can receiue nothing except it be Iohn 3 27. giuen him from heauen §. 17. Why doe men then presume so much Augustine of the possibilitie of nature saith S. Augustine seeing it is wounded it is â—â—angled it is troubled it is lost It behoueth vs rather truly to confesse it then falsely to defend it For in our flesh the euill lurketh and Bullenger out of vs iniquitie ariseth Whereupon the Apostle in his Epistle to the Romaines saith * I know that in mee that is in my Rom 7 18 19. flesh dwelleth no good thing For to wil is present with mee but I finde no meanes to performe that which is good For I do not the good thing which I would but the euill which I would not that doe I. Also it furthermore seemeth that the verie coÌ„sideration of this our weake sinfull nature where-vnto we are yoked was the only cause which enforced the same Apostle within 5. verses following vehemently to breake forth into these speeches saying O wretched man that I am vvho shall deliuer Rom 7 24. mee from the body of this death But comforting recouering himselfe through faith in his Redeemer he presently maketh this reply in the next verse after saying * I giue thanks vnto God through Rom. 7 25. Iesus Christ our Lord. For hee deliuereth vs from the wrath of 1 The. 1. 10 God to come And GOD hath giuen vs the victorie 1 Cor. 15 57. through him Yea the victory is wholely gotten in his Augustine Name that hath taken man vpon him and hath liued without sinne that in him and through him being both the Priest the Sacrifice remission forgiuenes of sinnes should be obtained and giuen That is to say by the Mediatour of GOD and Man that man Iesus Christ by whom the purging of our sinnes beeing made wee are reconciled vnto God For men bee not seperated from God but by sinnes whereof the purging is not made or which are not purged in this life by our owne vertue and strength but by the mercie of God by his pardon clemencie and not by our own power For the same small vertue and strength that is called ours is graunted and giuen vnto vs by the mercifull goodnesse of Almightie GOD. Thus much onely to shewe vvhat Man is of himselfe by nature ¶ Of the shortnesse and vncertaintie of Mans life §. 1. IT followeth next to be coÌ„sidered what the life of Man is and so consequently how short and vncertaine the same To beginne therefore first with Mans life vve finde in the fourth of S. Iames that the Apostle doth not there compare or liken it to smoake but plainly saith * It is euen Iames 4 14. a vapour or smoake that appeareth for a little time and afterward vanisheth awav We read also in the second Booke of Samuell that the subtile woman of Tekoah pleading with King Dauid for the reconcilement 2. Sam. 14. 4 of his sonne compareth the life of Man to no better thing then water spilt vppon the ground which being once down can neuer be gathered vp againe Besides the Prophet Esay with the afore-said S. Iames S. Peter doe all three agree in one sentence about the life of man Esay 40 6. lames 1. 10. 1. Pet. 1 24 saying * All flesh is grasse and the glorie of man is as the flower of grasse Euen as a flower of the fielde so florisheth Psalm 103 15 16. Man for the winde goeth ouer it and it is gone and the place thereof shall know it no more §. 2. Man that is borne of a woman saith Iob Iob. 14 1 2. is of short continuaunce and full of trouble hee shooteth forth like a flower and is cut downe he vanisheth also as a shadow and continueth not The daies of his life are determined the Iob 14 5. number of his monthes are known to thee ô Lorde thou hast appointed him his boundes beyonde the which hee cannot passe §. 3. The time of Mans life saith the Psalmist Psal 90 10 is threescore yeeres and tenne and if they be of strength foure-score yeeres yet their strength is but labour sorrow for it is cutte off quickly and we flee away If the number of a Mans dayes doe amount Ecclê° 18. 8 to an hundred yeres it is very much And no man liuing hath any certaine knowledge of his death But euen as fishes when they think theÌ„selues Ecclesi 9. 12 in most safetie are taken vvith the hooke and as birdes are caught in a snare when they thinke nothing lesse so death suddainly smiteth men in an euill season when * Granado they are least mindfull of any such matter §. 4. Now if we consider by the authoritie of these few former places onely what and hovve short the life of Man is seeing the longest terme thereof according to the saying of the Psalmist passeth not threescore and tenne or foure-score yeeres for all the rest if any mans life be drawne a little longer is but labour and sorrow and Granado abate out of this saith Granado the time of our infancie vvhich is rather a lyfe of beasts then men and withall the time that we spend in sleep at which instant we haue not the vse of our sences and reason vvee shall finde that this life of ours is a great deale shorter then it seemeth vnto vs. For wee cannot well reckon the time of our infancie for any part of our life because the life of infancie when we are not yet come to the vse of reason which only sheweth vs to be men is as it were the lyfe of a young Goate that goeth wantonly about leaping and skipping in diuers places at pleasure And especially because we plainly perceiue that in all that age there is nothing either learned or doone that may well beseeme the dignitie of a man And as for the time we spend in sleepe that may much lesse bee counted any part of our life seeing it is the coÌ„mon custome of men to sleepe the third part of the day and night which is eyght vvhole howres VVhere-vppon it followeth by thys account that the third part of our life is consumed in sleepe and so consequently that during that time we doe not liue Besides all this if wee doe compare thys life of ours with the eternitie of the life to come which endureth euerlastingly we shall finde that it vvill scarcely seeme so much as a minute Very well therefore and aduisedlie did that Philosopher write vvho likened the life of man to lightning which coÌ„tinueth Crates but a
flash and the largest date of his daies to no longer abiding then a bauens blaze And with good consideration also dyd that Wiseman silently make aunswere who beeing demaunded what he thought of the life of man Suddainly turned himselfe about before them that asked the question Solon and presently departed out of their sight Giuing them thereby to vnderstand that our life is no more but onely a turne about and of short continuance §. 5. Short is Mans life saith Aurelius and Mar. Aur. vpon very short and suddaine vvarning we are commaunded to leaue the Worlde to close our eyes and to follow the common course of death Yea assoone as thou art borne to possesse the earth incontinent Death issueth Basill out of his Sepulcher to finde thee and although thou art vncertaine and knovvest neyther when nor where he will meet thee yet must thou remember that alwayes and in euery place he seeketh for thee And when thy last howre is come necessitie Polion carrieth thee hence though thou bee neuer so much vnwilling to depart For Death is a thing that cannot bee Pythagoras eschewed and therfore it ought of all men the lesse to be feared §. 6. VVhat man liuing in this vvorld saith Thales Thales can eyther by his power or policie preuent the suddaine stroake of death or vvho can assure himselfe of so much certaintie as to performe tomorrow what he left vndone to day For man hath no assurance of his owne life but liues vncertaine of his last howre finding nothing in this world that he may boldly leane or trust vnto Hee vvanders alwayes vp and downe Socrates among most vncertaine and doubtfull chaunces onely comforting his mind with hope but neuer knowing certainlie vvhat shall befall him or howe when or where he shall leaue his carkasse When hee goeth out of his house hee is Seneca not sure to returne into the same againe and when he entereth into his house hee is asmuch vncertaine to goe foorth againe Likewise when he sitteth downe to meate he knoweth not that he shal rise vp againe and lying down in his bed at night he cannot promise to come safe from thence the next morning But this thing onely of all other in the Demonax world is most certaine to man that death is common to all though to some one way and to some another §. 7. Lastly if we well weigh with our selues how fraile short and vncertaine the life of man is we shall finde small cause to blame Zerxes that great King of Persia for weeping wheÌ„ from the toppe of an high Hill hee behelde his whole Army and fell into this remembrance with himselfe that within fewe yeeres following there should not one man among so many thousands in that huge company be left aliue With as little reason also may vvee reproue Thales the Philosopher for saying The life of man is no more but euen as it were the shooting of a starre that passeth at a trice and is quickly gone out of sight and within a little vvhile after the verie signe thereof which was left behind vanisheth out of sight also So fareth it vvith man For within few daies after he is dead the very remembrance of him dyeth with his life though the party in this worlde were neuer so great and honourable Besides this is very certaine that there is Salust nothing in this tottering world among meÌ„ perpetuall nor any thing firme stable but all thinges passe repasse continually like vnto the ebbing flowing of the Sea And all things at the last haue an end by Mar. Aur. Death saue onely Death himselfe whose end is vnknowne For black vglie Death maketh al things Augustine subiect to the rigour of his Law And as there is nothing among men â—laeto more certaine then death so is there nothing more vncertaine to man then the howre of his death ¶ Of the many miseries happening to Man in this life §. 1. GReat trauaile saith Sirach is created Ecclus 40 1 2 3 4. for all men and an heauy yoake vppon the sonnes of Adam from the day that they goe out of theyr Mothers vvombe till the day that they be buried in the earth the common Mother of all things Namely theyr thoughts and theyr feare of hart theyr imagination of the thinges they waite for and the day of theyr death Euen from him that sitteth vpon the glorious throne vnto him that is lowest the most simple vpon earth From him that is gorgiously arrayed and weareth a Crowne Ecclus 40. 5 6 7 8 c. euen vnto him that is but homly porelie clothed there is nothing but wrath enuie trouble vnquietnesse and feare of death with rigorous anger and strife Also in the time of night vvhen Man should take his rest vpon his bed the sleep changeth his vnderstanding and knovvledge so that little or nothing is mans rest in his sleepe as well as in the day of his labour For hee feareth and is disquieted in the vision of his hart like vnto one that runneth out of a battaile And when all is past he awaketh out of his sleepe and meruaileth that the feare was nothing Such things as these happen vnto all flesh both man and beast but seuen times more vnto the vngodly And this also is the state or condition of Mans life sette downe by the holy Ghost himselfe in the booke of Iob That while Iob. 14 22. man liueth he shall be sorrowfull and so long as his soule is in him it shal mourne Onely the Sunne the Moone the starres Marlorate the Sea the Land are pleasant because they are by nature beautifull but all other thinges are doubtfull and greeuous And Man aboue them all for if any good thing happen vnto him hee feeleth vndoubtedly there-withall somâ— inward sorrowe and discontentment Yea the whole life of man is of it selfe a Menander most greeuous thing ful fraught with miserie and continually accompanied vvith innumerable cares and griefes So that it is counted no better thing but Plato euen a miserable fetter which chayneth the pure and euerlasting soule to the vile sinfull and corruptible body §. 2. Certainly saith Hermes God hath so Hermes ordained for man-kinde that vvee should liue in care For wee see by often experience that among all things liuing moouing vpon earth none is more miserable or wretched then Man All manner of beastes are during thys Menander life farre more happy wiser then man For behold the Asse of beasts no doubt a most simple and miserable creature yet hath hee no harme through his owne default saue what doth hap to him by nature But wee besides our naturall euils dailie procure vnto our selues many other For vvee are angry for euery little misfortune displeased at euery euill worde amazed at euery strange chaunce and afraid of euerie shadowe Yet is there none either so great
an Oratour Plato or so mightie an Enchaunter as the life of Man is for it subtilly perswadeth vs the contrary of that which wee often both see in others and feele in our selues For notwithstanding that we knowe our owne frailetie and that wee must die yet vvhat wrongs what hatreds what labours of the body and molestations of our minde doe we greedily deuise and daily begin afresh euen as it were in hope or rather full assuraunce of so much time of life as shall be sufficient to finish our determinations and suffer vs to enioy the desired fruite of our enterprises Rightly therefore saith the Phylosopher Socrates that the cheefe cause of all euils that happen to man is man him-selfe for hee through his greedy lusts and couetous desires is both troublesome to himselfe and offensiue to all other creatures VVhat a shame and folly is it then for Theophr men to complaine of God for the shortnesse and many miseries of their life when as they themselues through riot malice contention murder and vvarres make it much more shorter and fuller of troubles then otherwise it would be both in themselues and sundry other men §. 3. If man would consider well his life saith Marcus Aurelius Aurelius hee should surely finde that there is nothing in it but trouble of hart vexation of minde combersome businesse and carefull thoughts One while prouiding things necessary to defend the body from cold another while seeking meanes needfull to protect it from too much heat To day diligent in casting plots which way hee may best augment his wealth to morrow circumspect howe hee may safely keepe the goods which he hath alreadie gotten Sometime very prouident for the foode of his belly next altogether mindfull for clothes to his backe In the day time molested with a thousand cogitations in the night time disquieted vvith fantasies and visions So that hee is neuer apt of himselfe to Bias. keepe any meane or measure in his actions concerning either gladnesse or sorow but is continually driuen and carried away by the violence of affection sometime vvith compassion and sometime with rage and furie euen as his desire present doth ouerrule and gouerne him VVhereby it is manifest that miseries in Herodotuâ— this world haue power ouer man not man ouer miseries And sooner shall vvee want teares to lament Senecâ— then cause of sorrowe to complaine during this life Wherefore if we reckon our life by the Melancthon yeeres of nature howe long wee may liue wee shall finde the time very short but if we count it according to the coÌ„tinuall cares and troubles therein we shall thinke it too too long And surely were it not for the hope wee Bernard may haue heere to attaine at last to the kingdom of heauen this life of ours would seeme little better then the life of hell it selfe §. 4. O life saith Pythagoras how or which Pythagoras way may a man gette from thee vvithout deaths helpe Thy euils are infinite and no man is perfectly able either to auoyde or to abide them For there is no kinde of life in this world Menander but it may be exceedingly discommended as hauing in it no notable vvoorthy or honorable thing but all mingled with frailty weakenes and many molestations VVhat life then should a man leade Abroad that is to say in offices he is oftentimes combered with strifes and many troublesome actions at home he is vexed with greefes in the fielde wearied with labours on the sea molested with feare in wandering or â—ournying if it be voyde of perrill yet shall hee finde it painfull and tedious Art thou a maried man then canst thou not liue without cares Art thou vnmaried then is thy life vaine solitary Hast thou chyldren they bring with them many sorrowes Hast thou none the want of them makes thy life seeme vnpleasant Art thou a young man youth is wanton wilde and foolish Art thou an olde man age is froward weake and feeble §. 5. Alas alas saith the vveeping Phylosopher Heraclituâ— how many are the miseries strange the calamities that diuers wayes happen to men in this life One beeing in the morning in wealthy estate is by some suddaine accident ere night made miserably poore and needâ—e wofully bewayling the losse of his children wife and goods Another lamenteth the lacke of his health libertie or necessary liuing A third labouring for his liuing mayneth himselfe by mischaunce with his owne working-toole whilst hee is earnestly plying his busines The idle person is pined vvith famine bitten with dogs imprisoned and whipped in euery good Towne The gamster breaketh his leg in dauncing his stones in vaulting his lunges in running his arme his shoulder or his necke in wrestling The adulterer consumeth himselfe with botches and filthy lepry The dicer is suddainly stabbed in with a dagger The studient is continually troubled vvith the rewme or the gowte VVhat man is free from the strokes of theeues and murtherers or from the woundes slaughters and violence of souldiers Besides all these wee often see iust innocent men wrongfully punished imprisoned banished and some-time put to a shamefull kinde of death Chyldren are smothered in the cradle fall into the fire are drowned in the vvater ouer-run vvith beastes poysoned with Spyders murthered plagued or infected with the corruptioÌ„ of the ayre And besides these also we are subiect to diuers sicknesses and casuall mishaps as falling of houses dearth famine thunderbolts lightning floods and many moe troublesome chaunces vvhich suddainly light vpon all mankind indifferentlie The consideration whereof caused Aristotle Aristotle to say That Man is the patterne of frailety the spoyle of time the play of fortune the image of inconstancie the tryall of enuie and misery and all the rest of him fleame and choller ¶ Of the causes why God suffereth man to be so much subiect to misery §. 1. THE many miseries happening to Granado man in this life are ordained of God saith Granado as a punishment for our sinnes and a meanes to vvithdraw our harts from the inordinate loue of this present world Yea the very cause saith he why God would haue vs to be so often molested and vexed in this life is that wee might the more willingly forsake it and sigh continuallie for the true life vvhich is only to be enioyed in the world to come For little reckoning would we make Hâ—rmes small regard would we haue of the blessed life of the soule which it entereth into after it is parted from the body if this life had any certaine pleasure in it Wherefore hee that thinketh to liue in Plato this world without labour and sorrowe is a foole for GOD hath so appointed our state that we by vertue of our soule should suffer subdue all kinde of aduersities Yea God hath purposely ordained the Euagoras greefes miseries sorrowes of this life to be so many and
killed heere on earth for the word of God and for the testimonie of his truth And to shew that they liue there he further addeth in the next veâ—se folowing that they cryed vnto God with a loude voyce verse 10 saying Howe long Lorde holy and true tariest thou to iudge auenge our blood c. King Salomon also in his booke of wisdome affirmeth that the soules of the righteous Wised 3. 1. 2 3 4. are in the hande of God and no torment shall touch theÌ„ Though in the sight of the vnwise saith hee they appeared to die and their end was thought greeuous and their departing from vs destruction yet they rest in peace and though they suffer paine before men yet is theyr hope full of immortality §. 7. Besides these former places of holy scripture wee finde also diuers other proofes in the booke of God concerning this poynt as namely the hopefull speech of Dauid vvho when newes was brought him that his base-borne child for whom hee fasted prayed and wept was dead hee lamented no longer but presently washed his handes and called for meate And being demaunded 2 Sam 12. 23. the reason thereof by his seruants hee aunswered I shall goe to him but he shall not returne to mee Also when old Tobias was derided of his kinsfolkes and acquaintance and scoffingly Tobie 2. demaunded by theÌ„ where his hope was for the which he had doone almes and buried the dead considering he was now euen after the finishing of a good vvorke suddainly smitten blinde hee nothing there-with dismayed confidently rebuked them saying Say not so for wee are the children of holy men and looke for the life which God shall giue vnto them that neuer turne their beleefe from him The same Tobias also at another time to witnesse vnto the worlde vvhat confident hope hee alwaies had of the soules immortalitie earnestly requested of the Almightie Tobie 3 6 that his spirit might be taken from him and that his body might be dissolued and become earth The like may be read in the prayer of Elias wheÌ„ he desired to die saying ô Lord 1 Reg 19 4 I pray thee take my soule for I am no better then my Fathers c. §. 8. And to shew yet a little further that it resteth in the power of God to take the soule from the body and to giue it againe at his pleasure vvee finde in the first Booke of Kings that the fore-said Elias found such 1 Reg 17 22 23. fauour in the sight of God that vvhen the sonne of his hostesse was dead he through his earnest prayer obtained that the childes soule was restored to him againe So did Elisha in the same manner obtaine 2 Reg 4 32 33. his peticion of the Lord and reuiued the dead body of the Shunamites sonne We reade also in the Gospell written by S. Mathew that after our Sauiour had giuen vp the Ghost the Scpulchers of dead Math 27 52 53. men through the miraculous working of the Almightie opened themselues and many bodies of the Saints which slept arose and came foorth of the graues after his resurrection and vvent into the holie Citty and appeared vnto many So that by these sayings and examples Gene 5 24. 2 Reg 2 1â— Num 16 32 33 with the taking vp of Henoch and Elias both body and soule into heauen the swallowing downe of Corath Dathan and Abiram quicke into hell and sundry other proofes in the Booke of God to this purpose we may sufficiently assure our selues that the soule of Man is immortall that there is not onely a place of rest ordayned of God for the godly but also a lothsome pitte or place of punishment appointed by him for the wicked after this life The veritie whereof is likewise further witnessed vnto vs by the wordes of S. Augustine Augustine where he sayth The soules of the godly beeing separated from their bodies are in rest and the soules of the vngodlie doe suffer punishment vntill such time as the bodies of the righteous doe rise againe vnto life euerlasting and the bodies of the vnrighteous vnto eternall death which is also called the second death ¶ Of the first Iudgement after death called by Diuines particuler Iudgement when the soule of euery man after it is parted foorth of his body shall presently receiue sentence from God eyther of eternall ioy or euerlasting payne §. 1. IT is appointed vnto men saith the Apostle Heb 9 27 that they shal once die and after that commeth the iudgement For wee must all appeare before the Iudgement-seate of Christ that euery man 2 Cor 5 10 may receiue the workes which are done in his body according to that he hath done whether it be good or bad Also at the very houre of death the soule Cyprian must render vp a particuler account vnto God concerning all her doings in this life and then shall it be iudged knowe assuredly what shall become of it for euer If it finde fauour in the sight of God it Basill shal presently enter into the rest and ioy of the righteous if otherwise it shall be condeÌ„ned by the Iudge to perpetual torments Yea Of euery idle vvorde that men Math. 12. 36 shall speake in this life they shal giue an account at the day of iudgement For GOD will bring euery worke into Eccles. 12. 14. iudgement with euery secret thing whether it be good or euill Hee vvill render vnto man according to Iob 34 11. his worke and cause euery one to finde according to his way That is to them which by continuaunce Rom 2 7 8 in well dooing seeke glorie and honor immortalitie shall be eternall life but vnto them that are contentious and disobey the truth and obey vnrighteousnesse shall be indignation and wrath Tribulation and anguish also shall be Rom 2 9 10 vpon the soule of euery man that doth euil of the Iewe first and also of the Grecian But to euery man that doth good shall be glory and honour and peace c. §. 2. Againe so soone as the soule of man saith Augustine S. Augustine is parted froÌ„ the body it passeth presently to the tribunall seate of God vnder the custodie both of good and euill Angels and after it hath there abidden the triall of a straite examination it shall forthwith receiue the sentence either of eternall blessednes or els of endlesse vvoe and miserie Yea euery one of vs shall giue accounts Rom 14 12 of himselfe to God And euery man shall receiue his wages 1 Cor 3 8. or reward according to his worke But in most happy state shall the soules Beda of all the godly bee after theyr departure hence vvho through grace giuen them from GOD haue earnestly in this life resisted euill and followed goodnes for they shall then enter into that place of perpetuall happines which Christ their Captaine hath prepared
for all the companie of the faithfull in the kingdome of his Father And thus much likewise witnesseth the words of S. Iohn in the Reuelation where hee sayth * Blessed and holy is hee that Reue. 20 6◠hath part in the first resurrection for on such the second death hath no power Blessed also are the dead which hereafter Reu◠14 13 die in the Lord euen so saith the Spirite for they rest from theyr labours and theyr workes follow them ¶ Of the last Iudgement after death commonly called the general iudgement or Doomes day When the body and soule of euerie Man departed out of this life beeing by the power of God ioyned againe together shall with the rest of all mankind then liuing receiue the finall sentence either of eternall pleasure or paine §. 1. AFter death saith Esdras shall the 2 Esdras 14. 35. day of Iudgement come vvhen we shall liue againe and then shall the names of the righteous be made manifest and the workes of the vngodly shall be declared And many of them that sleepe in the Dan 12 2. dust of the earth shall awake Some to euerlasting life and som◠to shame and perpetuall contempt §. 2. But before the comming of this day saith Christ there shall be great warres Luke 21 10 11. troubles in the worlde For Nation shall rise against Nation and Realme against Realme There shall also be great Earthquakes in diuers places and pestilence and hunger and fearefull things appearing frō heauen and many other great signes and wonders There shall be signes in the Sunne and Luke 21. 25 26 in the Moone and in the starres and vpon the earth trouble among the Nations with perplexitie The Sea and the waters shall roare and mens harts shall fayle them for feare and for looking after those thinges which shall come on the World For the powers of heauen shall be shaken §. 3. After this shall appeare the signe of the Math. 24 30. sonne of man in heauen and then shall all the kindreds of the earth mourne Then also shal the wicked goe into the Esay 2 19 holes of the Rockes and into the Caues of the earth frō before the feare of the Lord and from the glory of his Maiestie vvhen he shall rise to destroy the earth Then shall they beginne to say to the Luke 23 30 Mountaines fall on vs and to the Hils couer vs hide vs from the presence of him that sitteth vpon the throne and from the Reue 6 16 17 wrath of the Lambe for the great day of his wrath is come and who can stand In those dayes men shall seeke death and Reue 9 6. shall not finde it and shall desire to die death shall flee from them And they shall see the Sonne of man Math. 24. 30 come in the clowdes of heauē with power and great glory Who beeing ordained of Acts. 10 42 * God to be the Iudge both of the quicke and deade shall sende his Angels vvith a Mat. 24 31. great sound of a trumpet and they shal gather together his Elect from the 4. windes and from the one end of heauen vnto the other §. 4. Then shall Christ sitte vpon the throne Math 25 31 32 33. of his glory and before him shall be gathered all Nations and he shall seperate them one from another as a sheepheard seperateth the sheepe from the goates And hee shall set the sheepe on his right hand and the goates on the left The shall the earth restore those that 2 Esdr 7 3◠haue slept in her and so shall the dust those that dwell therein in silence and the secret places shall deliuer the soules that were cōmitted vnto them And they shall come foorth that haue Iohn 5 29. doone good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation For Christ our righteous Iudge vvill Math. 16. 27 then giue to euerie man according to his deedes And reward euery one according Reue 22 12 as his worke shall be Hee will then say to the righteous whom Math 25. 34 35 c. hee hath placed on his right hand Come yee blessed of my Father inherite yee the kingdom prepared for you from the foundations of the world For I was hungry ye gaue mee meate I was thirstie and yee gaue me drinke I was a stranger and yee lodged mee I was naked and yee clothed mee I was sick and yee visited me I was in prison and yee came vnto mee Then shall the iust say Lord when haue we doone these things vnto thee And the King shall answere Verily when you did them to the least of my bretheren you did them to mee Then will he say to the wicked standing Math. 25 41 42 c. on his left hand Depart from me yee cursed into euerlasting fire which is prepared for the deuill and his Angels For I vvas hungry and ye fed mee not I was thirstie and ye gaue mee no drinke I was a stranger and ye lodged mee not I was naked and you clothed me not I was sicke in prison and ye visited me not Then shall they also aunswere saying When ô Lord haue wee seene thee hungry or thirstie or a stranger or naked or sicke or in prison and haue not ministred vnto thee And he shall aunswere Truly I tell you inasmuch as yee haue not doone it to one of the least of these my bretheren yee did it not to mee And these men shall goe into euerlasting paine and the righteous into life eternall §. 5. Miseries saith Esdras shal then vanish away 2 Esdr 7 33 34. and long suffering shall haue an end Iustice onely shall cōtinue the Truth shal remaine and Faith shall be strong The worke shall follow and the rewarde verse 35 shall be shewed the good deedes shall be of force and vnrighteousnes shal beare no more rule For the day of Iudgement shall be the 2 Esdr 7 43. end of this world and the beginning of the immortalitie to come wherein all corruption shall cease Then shall no man bee able to saue him 2 Esdr 7. 45 that is destroyed nor oppresse him that hath gotten the victory §. 6. VVe finde in the New Testament that Saint Paule the Apostle vvriting to the Corinthians to prooue the resurrection of the dead and the second cōming of Christ vseth many arguments to expresse the same and neere vnto the end of his chapter he thus concludeth * Behold I shewe 1 Cor 15 51 52 53 you a secret thing vve shall not all sleepe or die but wee shall all be changed in a moment in the twinckling of an eye at the last trumpet for the trumpet shall sound and the dead shall be raised vp incorruptible and we shall be changed For this corruptible must put on incorruption And this mortall must put on immortality c. According
also to the former part of the Apostles speech in the afore-saide chapter concerning the comming of Christ to iudgement with the resurrection of mens bodies and the immortality of the soule speaketh holy Iob in the 19. of his booke with a confident and perfect hope thereof saying * I am sure that my Redeemer liueth Iob 19 25 26 27 and that he shall stand the last on the earth And though after my skin wormes destroy this bodie yet shall I see GOD in my flesh whom I my selfe shall see and mine eyes shall behold and none other for me though my raines are consumed within mee The aforesaide S. Paule likewise comforting the Thessalonians with the remēbrance of the resurrection of the body and last Iudgement saith thus * I vvould not 1. Thes 4 13. 14. 15. 16 c. Bretheren haue you ignorant concerning them that are a sleepe that ye sorrow not euen as other which haue no hope For if we beleeue that Iesus is deade and is risen euen so them which sleepe in Iesus vvill God bring with him For this say we vnto you by the worde of the Lorde that vvee which liue and are remaining at the comming of the Lorde shall not preuent them which sleepe For the Lord himselfe shall descend from heauen with a showte and with the voyce of the Archangell with the trumpet of GOD and the dead in Christ shall rise first Then shall we which liue remaine be caught vp with them also in the Clowdes to meet the Lord in the ayre and so shall wee euer be vvith the Lord. By the testimony of vvhich places it plainely appeareth that at the last iudgement there shall not onely bee a generall raysing vp of all mens bodies which from the beginning of the vvorld haue already departed out of this life but also a suddain changing of all mens bodies then liuing on the earth which change shal be vnto them in sted of death And then shal the saints of God presently after the finall sentence frō Christ our Iudge pronounced enter both body soule into endlesse pleasure the wicked both body and soule into eternall paine ¶ of the vncertaine time of the last Indgement §. 1. NOvv for that the time of this day is vncertaine the houre of Christes comming vnknowne our Sauiour himselfe his beloued Apostles haue therefore vouchsafed to leaue behind them many forewarning speeches as a very necessary meanes to make vs more wary watchfull of the same Affirming that suddainly * and in an houre that we think not Math 24. 44 will the sonne of man come But of that day and howre saith Christ Math 24 36 knoweth no man no not the Angels of heauen but my Father onelie But as the dayes of Noe were so likewise Math. 24 37 38 39 shal the comming of the Sonne of man be For as in the dayes before the floode they did eate drinke marry and giue in marriage vntill the day that Noe entred into the Arke and knewe nothing vntill the flood came and tooke thē all away so shal also the cōming of the sonne of man be Likewise also as it was in the dayes of Luke 17 28 29 30 Lot they eate they dranke they bought they solde they planted they built but in the day that Lot went out of Sodome it rained fire brimstone from heauen and destroyed them all After these ensamples shal it be in the day when the sonne of man is reuealed At that day he that is vpon the house Luke 17 31 his stuffe in the house let him not come downe to take it out and hee that is in the fielde likewise let him not turne backe to that he left behind Then two shall be in the fieldes the one Math. 24 40 41 42. shall be receiued the other refused two women shall be grinding at the Mill the one shall be receiued and the other shal be refused Watch therfore for yee know not what houre your Maister will come Whether at euen or at midnight at the Mar 13 35 Cock-crowing or in the dawning Of this be sure saith Christ that if the Math 24. 43 44. good-man of the house knew at what time the thiefe would come hee woulde surelie watch not suffer his house to be digged through Therfore be ye also readie for in the houre that ye thinke not will the sonne of man come If thou wilt not watch saith hee I vvill Reue 3 3 come on thee as a theefe thou shalt not know what houre I will come vpon thee §. 2. These and sundry other such like speeches are set down in the New-Testament as admonishments to forewarne vs caueats to make vs careful how we spend our time least at that houre wee be found with the fiue foolish Virgins vnprouided For * the day of the Lord will come as a theefe 2 Pet 3 10. in the night in the which the heauens shal passe away with a noyse and the elements shal melt with heate the earth with the works that are therein shal be burnt vp Seeing then that all these thinges must be 2 Pet. 3. 11. 21 13 14. dissolued what manner of persons ought we to be in holy conuersation godlines looking for and hasting to the comming of the day of God by vvhich the heauens beeing on fire shall be dissolued and the elements shall melt with heate But vvee looke for newe heauens and a new earth according to his promise wherein dwelleth righteousnesse Wherfore beloued seeing that yee looke for such things be diligent that yee may bee founde of him in peace without spot and blamelesse c. And take heede to your selues least at Luke 21 34 any time your harts be oppressed with surfetting and drunkennesse and cares of this life and least that day come on you at vnwares For as a snare shall it come on all them verse 35 36 that dwell on the face of the vvhole earth VVatch therefore and pray continually that ye may be counted woorthy to escape all those thinges that shall come to passe and that ye may stand before the Sonne of Man And those things that I say vnto you I Mar 13 37 say vnto all men vvatch For blessed is that seruaunt whom his Math 24 46 Maister when he commeth shall finde so dooing ¶ Of Christ Why hee came into the world and of the profit vvee haue by his Death Resurrection and Ascention IOHN 17. verse 3. To know GOD and Iesus Christ whom he hath sent is life euerlasting ¶ Of Christ. c. §. 1. AT sundry times and in diuers manners Heb 1 1 2 saith the Apostle God spake in the old time to our Fathers by the Prophets in these last dayes hee hath spoken vnto vs by his Sonne vvhom he hath made heire of all things by whom also he made the worlds Who beeing the brightnesse of the glorie
that he was not able to performe it But afterwards GOD through his great loue and mercy sent his onely Sonne Christ into the vvorld both to fulfill the Lawe and also to offer grace vnto man vvhich remained as it were vppon a scaffold where hee saw nothing but death ready to deuoure him Christ came also at such time as learning did most florish when the greatest Empire Augustine was in the cheefest pride to the ende that all worldly wisedome should acknowledge it selfe to be foolishnes all power weakenesse before him Yet came he not to bee serued but to Mar. 10 45 serue to giue his owne life for the raunsome of many Hee came likewise not to destroy the Math 5 17 Law or the Prophets but to fulfil them Neither came hee to destroy mens liues Luke 9 5. but to saue them For God sent not his Son into the world Iohn 3 17 that he should condemne the worlde but that the world throgh him might be saued And this is a true saying by al meanes 1 Tim 1 15 woorthy to be receiued that Christ Iesus came into the vvorld to saue sinners §. 3. It was a matter greatly standing with the Ierome iustice of God saith S. Ierome that Christ should come into the vvorld and become man for vs because that in the same nature whereby GOD was offended in the same nature likewise shoulde satis-faction bee made sinne was committed in mans nature and therefore it was necessarie that Christ should come in mans nature to appease the wrath of God for sinne And forasmuch also as by the right of Chrisostome creation euery man is bound in conscience to fulfill euen the very rigour and extremitie of the mortall Law but man beeing fallen from his first estate was no way able to obserue it therefore it was requisite that Christ should come become man that in mans nature hee might fulfill all righteousnes which the Law doth exact §. 4. Christ came into the world saith Becon Becon both true God true man God of God his Father from before the beginning of all time and man of vs borne of the kindred of Abraham Dauid according to Gods promise Yea true and naturall man made of our fleshe and of our blood this alone excepted that we receiued our nature with sinne and in sin by naturall coniunction but Christ receiued his humanitie of his Mother Mary the blessed Virgine without sinne without the company of any man onely by the operation of the holie Ghost For by the salutation of an Angell the Gregory Worde entred the vvombe and straight the Worde in the wombe became flesh And the same Worde beeing made flesh Iohn 1 14 dwelt among vs and wee sawe the glorie thereof as the glory of the onely begotten Sonne of the Father full of grace and truth §. 5. Furthermore it greatly behooued saith Caluine Caluine that the sonne of God should become for vs Emanuell that is God with vs that in this sort that by naturall ioyning his God-head and nature of man might grow into one together otherwise neither could the neerenesse be neere enough nor alliance strong enough for vs to hope by that God dwelleth vvith vs So great vvas the disagreement betweene our filthines the most pure cleanenes of God And although man had stoode vndefiled without any spotte yet vvas his estate too base to attaine vnto GOD without a Mediatour Besides it was no meane thing that the Caluine Mediatour had to doe for it was so to restore vs into the fauour of God as to make vs of the children of men the chyldren of God of the heires of hell the heires of the kingdome of heauen And who could do this vnlesse the sonne of God were made also the sonne of man so take ours vppon him to conceiue his into vs and to make that ours by grace which was his by nature Therefore it was for the same cause verie Caluine profitable that hee which shoulde be our Mediatour and Redeemer should be both very God and very man It was his office to swallow vp death who could doe that but Life it selfe It was his office to ouercome sinne who could do that but Righteousnes it selfe It was his office to vanquish the powers of the worlde and of the ayre who could doe that but a Power aboue both world and ayre Now in whose possession is life or righteousnes or the Empire and power of heauen Caluine but in Gods alone Therfore the most mercifull God in the person of his onelie begotten sonne made himselfe our Mediatour and Redeemer when his will vvas to haue redeemed And forasmuch therfore as neither being onely God he could feele death nor being onely man he could ouercome death hee coupled the nature of man with the nature of GOD that hee might yeelde the one subiect to death to satisfie for sinnes and by the power of the other hee might wrastle with Death and get the victory for vs. § 6. Christ came from heauen saith Gregorie Gregory into a vvomans wombe from a vvomans wombe into a Cratch or Manger from the manger to the Crosse from the Crosse to the graue from the graue he went to heauen againe Yea hee by his incarnation came downe Ambrose from heauen to vs that wee beeing made partakers of his grace might ascend vp into heauen by him And for this purpose appeared the Son 1 Iohn 3 8. of GOD that he might loose the works of the deuill Which are * Fulgentius sinne death and hell He came also that we might haue life Iohn 10 10 and that we might haue it in aboundance Finally hee came into the vvorlde to Luke 19 10 seeke and saue that which was lost And not to call the righteous but sinners Math 9 13. to repentance §. 7. Moreouer vvee knowe saith S. Iohn 1 Iohn 5 20 that the sonne of God is come hath giuen vs a mind to know him which is true and vvee are in him that is true that is in his Sonne Iesus Christ this same is verie God and euerlasting life Yea hee is come a light into the world Iohn 12 46 that who soeuer beleeueth in him shoulde not abide in darknesse Hee hath also appeared that he might 1 Iohn 3 5. take avvay our sinnes and in him is no sinne Euery spirite therefore which confesseth 1 Ioh 4 2 3 that Iesus Christ is come in the flesh is of God And euery spirit that confesseth not that Iesus Christ is come in the flesh is not of God ¶ Of the Passion Death Buriall Resurrection and Ascention of our Sauiour Christ. §. 1. AFter that S. Peter had fully aunswered the demaund of his Maister by Math 16 16 20. cōfessing him to be Christ the sonne of the liuing God our Sauiour presently charged him and the rest of
man of Cyrene named Simon him they compelled verse 32 to beare his Crosse And they brought him to a place named Mar 15 22. Golgotha which is by interpretation the place of Dead-mens skuls * There they Iohn 19 18. crucified him and two other with him on either side one and Iesus in the midst This was done about the sixt howre and Luke 23 44 there was darknes ouer all the Lande vntill the ninth houre The Sunne was darkned and the vaile verse 45 46 of the Temple rent through the midst And Iesus cryed with a loude voyce and sayd Father into thine hands I commend my spirit And when he thus had sayd hee gaue vp the Ghost §. 9. Thus suffered our Sauiour according to his owne fore-telling many wrongs iniuries reproches of his enemies for our sakes And in the end after all his vvhyppings buffettings mockings and reuilings hee was * deliuered to death vpon Rom 4. 25. the Crosse for our sinnes Yea hee was deliuered to death by the Acts 2 23 determinate counsell and foreknowledge of God Otherwise it had not been in the power of his enemies to depriue him of life For no man could take his life from him but he layd it downe of himselfe For he being Iohn 10 18. both God and man had power to lay downe his life power to take it again Yet forasmuch as he came downe from heauen not to doe his owne will but the * will of God which sent him hee therefore Ioh 6 38 vvillinglie gaue * himselfe for our sinnes that hee might deliuer vs from this Gala 1 4. present euill world according to the will of God euen our Father And that by his suffering hee might Ierome make an excellent and merritorious satisfaction vnto his Father for mans iniquity For to this end especially was the passion Chrisostome of our Sauiour Christ that GOD might thereby bring to passe a worke in which he might more fully manifest both his iustice and mercy then hee did in the Creation namely the reconciliation betweene himselfe and man through the suffering of his onely sonne for sinne So that the Passion of Christ being considered Augustine as a bare passion ministers no comfort vnto vs but all our ioy standeth in this that by fayth we apprehend it as a full satis-faction meanes or agreement made vnto God for our iniquities And confesse withall that as the principall Augustine cause thereof was the price of mans Redemption so it was done by the decree and prouidence of God §. 10. After our Sauiour had thus fully suffered for our offences there came a rich man of Math 27 57 58 59 60. Arimathea named Ioseph who had also himselfe beene Iesus disciple hee went to Pilate and requested the body of Iesus And Pilate * after hee vnderstoode that Mar. 15 45. Iesus was dead commaunded the body to be giuen him So Ioseph tooke it wrapped it in a cleane linnen cloth and put it in his new Tombe which he had hewne out in a Rocke wherin before that time was Ioh 19 41 42 * neuer any man layd There then did he and Nicodemus helping him lay the bodie of Iesus And when they had doone Math. 27. 60 they rolled a great stone to the doore of the Sepulcher and departed At this time also there were certaine women Math 27 55 56 which had followed Iesus from Galile ministring vnto him among vvhom was Mary Magdalen and Mary the mother of Iames and Ioses and the mother of Zebedeus sonnes These beheld the Sepulcher Luke 23. 55 56. and sawe howe the body of Iesus was layd And they returned and prepared odours and sweet oyntments but rested the Saboth day according to the commaundement §. 11. On the morrow after the Saboth beeing Luke 24 1 2 3 the first day of the weeke these foresaid women came early in the morning vnto the Sepulcher bringing with them the odours which they had prepared And perceiuing the stone to bee rolled away frō the doore thereof they went in but found not the body of the Lord Iesus And it came to passe that vvhilst they verse 4. 5. 6 7 8. were amazed thereat two men suddainlie stoode by them in shining vestures And as they trembled and durst not looke vp the men said vnto them Why seek ye him that liueth among the deade Hee is not heere but is risen Remember howe hee spake vnto you while hee was yet in Galilee saying The sonne of man must be deliuered into the hands of sinfull men be crucified the third day rise againe And they remembred the vvordes of verse 9 10. Christ and returned from the Sepulcher and tolde all these thinges vnto the eleuen and to all the remnant c. The same day also Iesus himselfe Mark 16 9 10. 11 12 that hee might make manifest his Resurrection to such as loued him appeared first to Mary Magdalen out of whom hee had cast seauen deuils And at another time after that he appeared vnto two of his disciples as they went into the Country And they went and tolde these thinges vnto the Apostles and the rest of his disciples but they beleeued it not After this hee appeared also vnto the Mark 16. 14 eleuen as they sate together and reproued them for their vnbeleefe and hardnesse of hart because they beleeued not thē which had seene him being risen vp againe And further to confirme them in an vndoubted beleefe of his most certaine Resurrection and to assure them by plaine proofes that he was truly their Lorde and maister Christ which appeared vnto them and no deceitfull or deluding Spirit as Luke 24 37 38 39. 40. they at the first sight supposed him to be he first shewed vnto them his hands his feete and then commaunded them to handle and feele his body and to beholde his flesh and bones * Afterwardes he asked verse 41. 42 43 c. them for meat did eate the same in their presence Hee also opened their vnderstanding and expounded the Scriptures vnto them saying Thus it is written and thus it behoued Christ to suffer and to rise againe frō the dead the third day and that repentance remission of sinnes should be preached in his Name among all Nations beginning at Ierusalem c. Afterward he led them * forth into Bethania Luke 24 50 lift vp his hands blessed them And when hee had sundry times presented himselfe aliue vnto them after that he had suffered and sufficiently prooued his resurrection * by many infallible tokens Acts 1 3 4. 5. beeing seene of them by the space of fortie dayes speaking of those things which appertaine to the kingdome of God hee then gathered them together and commaunded them that they shoulde not depart frō Ierusalem but waite for the promise of the Father which said he ye haue hearde of
mee Namely the comming of * the holy Ghost c. Iohn 14 26 §. 12. And when Iesus had spoken these things vnto his Apostles to the intent they might as well be eye-witnesses of his Ascention as records to the worlde of his Resurrection while * they beheld he was taken vp Acts. 1. 9. for a clowde tooke him out of their sight And for further suretie hereof then the bare sight of their eyes onely though that alone were of it selfe aboue all other most sufficient they heard with theyr eares the very same thing which they saw with theyr eyes further affirmed vnto them by tvvo heauenly witnesses for while they looked stedfastly after him towards heauen as hee went * behold two men stoode by thē in Acts 1 10. 11. white apparrell which also said Yee men of Galilee why stand yee gazing into heauen This Iesus which is taken vp from you into heauen shall so come as yee haue seene him goe into heauen Thus much onely to prooue according to the Scriptures the Passion Death Buriall Resurrection and Ascention of our Sauiour Christ VVhom * the Heauen Acts 3 21. must containe vntil the time that all things be restored vvhich GOD hath spoken by the mouth of all his holie Prophets since the vvorld began ¶ Of the seuerall benefites which wee haue by the Death Resurrection and Ascention of our Sauiour Christ. §. 1. AS by diuers places in the Booke of GOD we finde it manifestly affirmed that there is only but one God which alone by his owne almightie power hath made Heauen and Earth the Sea all that in them is So from the selfe same sacred Scriptures it may plainlie bee proued by the speech of the Apostle that there is onely but one Mediatour betweene God and man namely the man 1 Tim. 2. 5. 6. * Christ Iesus who gaue himselfe a raunsome for all men to be a testimonie in due time Hee alone died for our sinnes according 1 Cor. 15 3 4. to the Scriptures and he was buried and rose againe the third day according to the Scriptures Yea hee died for all that they vvhich 2 Cor 5 15 liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe §. 2. Christ that he might kill death saith S. Augustine Augustine was clothed with death for death coulde not die but in life euen as that which is sower bitter dieth not but in that which is pleasant and sweet And as Elizeus made the yron to swim Cyrill which naturally sinketh so Christ by his death brought vs backe from the gates of hell which deseruedly we should haue entered Hee also by his owne death hath destroyed Heb. 2 14 15. him that had the power of death that is to say the deuil and hath deliuered all them which for feare of death remained all their life time subdued vnto bondage Yea he by his comming hath abolished 2 Tim 1 10 or put away death and brought life and immortalitie vnto light through the Gospell §. 3. O Death where is thy sting saith the 1 Cor 15 55 56 57 Apostle ô graue vvhere is thy victorie the sting of Death is sinne the strength of sinne is the Lawe but thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ For hee onely deliuereth vs from the 1 Thes 1 10. wrath of God to come And to him also giue all the Prophets Acts 10 43. witnesse that through his Name all that beleeue in him should receiue the forgiuenesse of theyr sinnes §. 4. VVee were not redeemed as S. Peter 1 Pet 1 18 19 20. affirmeth with corruptible things as Siluer and Gold from our vaine conuersation which we receiued by the traditions of the Fathers but with the precious bloode of Christ as a Lambe vndefiled and without spot which was ordained before the foundation of the world but was declared in the last times c. VVho his owne selfe bare our sinnes in 1 Pet 2 24 his bodie on the tree that we being deliuered from sinne shoulde liue in righteousnesse by whose stripes we were healed For hee hath taken on him our infirmities Esay 53 4. and borne our paines He was wounded for our transgressions Esay 53 5 hee was broken for our iniquities The chastisement of our peace was vpon him and with his stripes we are made whole All wee like sheepe haue gone astray verse 6 we haue turned euery one to his own way and the Lord hath layde vpon him the iniquitie of vs all Yea God hath made him which knewe 2. Cor. 5 21. no sinne to be sinne for vs that we should be made the righteousnesse of GOD in him And those things which GOD before Acts 3 18 had shewed by the mouth of all his Prophets that Christ shoulde suffer the same hath hee fulfilled Yet was his death voluntary and not of Augustine constraint §. 5. Mankind laboureth in this world saith Bernard S. Bernard of a three-folde disease his birth his life his death The first vncleane the second sinfull the third dangerous but Christ by his cōming brought vnto vs three remedies Hee vvas borne hee liued he died His birth refined ours his life instructed ours his death ouercame ours And as a strong corrasiue layd to a sore Ierome eateth away all the rotten and dead fleshe so Christes death beeing applyed to the hart of a penitent sinner by fayth weakens consumes that corruption of sin which cleaueth so fast vnto our natures dwelleth within vs. §. 6. It was very needfull saith S. Augustine Augustine that Christ the sonne of God should both become man die for vs for two causes First to satisfie Gods iustice Secondly that hee might fulfill the truth of Gods VVord vvhich had saide That man eating the forbidden fruite shoulde die the death For surely if the sonne of God had not Beza come into the worlde in our nature sinne onely excepted and died vpon the Crosse to appease the wrath of God for mans offences wee should yet remaine subiect to eternall death and damnation But he hath loued vs hath giuen himselfe Ephe 5. 2 for vs to be an offering a sacrifice of a sweet smelling sauour vnto God Yea hee hath loued vs and washed vs Reue. 1 5. from our sinnes in his owne blood Hee also hath redeemed vs from the Gala 3 13. curse of the Law whē he was made a curse for vs. And hee likewise beeing rich for our 2. Cor 8. 9. sakes became poore that wee through his pouertie might be made rich §. 7. Christ saith S. Peter hath once suffered 1 Pet 3 18. for sinnes the iust for the vniust that he might bring vs to God and was put to death cōcerning the flesh but was quickned in the Spirit Yea euen when Christ suffered death Epiphanius
in his flesh vpon the Crosse the God-head and manhood vvere still together but his Godhead did not suffer that we might be iustified not onely in his flesh but also in his Diuinitie and that we might be saued both in his God-heade and manhood together For we could neuer haue beene deliuered Augustine by that one onely Mediatour between God and men the man Christ Iesus vnlesse he had beene also God The benefites which we dâ—ily receiue by Ambrose his death are foure The first is the change of our naturall death The second is in that he hath quite taken away the second death from those that are in him The third is that his death is a meanes to satisfie his last will and Testament The fourth is that it doth serue to abolish the originall corruption of our sinfull harts The meanes also of our saluation by him Augustine are two his Merrite his Efficacie The first is in that by his obedience to the Law and by his death he made full satis-faction vnto his Father for all our sinnes freed vs from death and reconciled vs vnto God The second is in that he gaue his Spirit to mortifie the corruption of our natures that we thereby may daily die vnto sin and liue vnto righteousnes haue true comfort in terrors of conscience and in the pangs of death Beleeuing assuredly that what-so-euer Caluine Christ hath suffered hee hath suffered for vs and that all his righteousnes through fayth is made our righteousnesse For hee himselfe alone hath fully discharged by his death the debt which all vvee owed and hath made vs by his obedience the sonnes of God fellow heires with him of euerlasting glory For hee hath put out the hand-vvriting Colos 2 14 15. that was against vs contained in the Lawe written which was contrary to vs he euen tooke it out of the way fastned it vpoÌ„ the crosse hath spoiled the Principalities Powers hath made a shew of theÌ„ openly triumphing ouer theÌ„ in the same crosse §. 8. The Lawe saith S. Iohn was giuen by Iohn 1. 17. Moises but Grace and Truth came by Iesus Christ For God sending his owne sonne in the Rom 8 3 similitude of sinful flesh and for sin condemned sinne in the flesh that the righteousnesse of the Lawe might be fulfilled in vs which walke not after the flesh but after the spirit And wee through the spirit waite for Gala 5 5 the hope of righteousnes through faith Be it knowne vnto you therefore men Acts 13 38 39 brethren that through this man Christ is preached vnto vs the forgiuenesse of sinnes from all things from which we could not be iustified by the Law of Moises by him euery one that beleeueth is iustified For the Lawe made nothing perfit but Heb 7 19. the bringing in of a better hope made perfect whereby we draw neere vnto God And albeit that we in time past beeing Ephe. 2. 11. 12. 13. Gentiles and vncircumcised people in the flesh were indeede without Christ and were aliants from the common-wealth of Israell and strangers from the couenaunts of promise and had no hope and were without God in the world yet nowe by the meanes of Christ Iesus we which once were farre off are made neere by the blood of Christ For hee being our peace hath made of Ephe 2. 14. 15. 16. 17. 18. both one and hath broken down the stop of the particion Wall that was betweene the Iewes and vs in abrogating through his flesh the hatred namely the Lawe of Commaundements which standeth in ordinances for to make of twaine one nevv man in himselfe so making peace And that he might reconcile both vnto God in one body thorow his Crosse and sley hatred thereby he came preached peace both to vs vvhich were a farre off and to them also that were neere For through him vvee both haue an entrance vnto the Father by one spirit And GOD vvhich is rich in mercie through his great loue wherewith he loued Ephe 2 â— 5 6 7. vs euen wheÌ„ we were dead by sinnes hath quickned vs both Iewes and Gentiles together in Christ by whose grace we are saued and hath raised vs vp together and made vs sitte together in the heauenly places in Christ Iesus That he might shew in the ages to come the exceeding riches of his grace through his kindnes towards vs in Christ Iesus Not by the vvorkes of righteousnesse Titus 3 5 6 7. which we had doone but according to his mercie hee saued vs by the washing of the newe birth and the renewing of the holie Ghost which he shed on vs aboundantlie through Iesus Christ our Sauiour that we beeing iustified by his grace shoulde bee made heires according to the hope of eternall life For God so loued the vvorlde that hee Ioh 3 16. hath giuen his onely begotten Sonne that whosoeuer beleeueth in him shoulde not perrish but haue euerlasting life And heerein was the loue of God made 1. Ioh 4 9. manifest amongst vs in that hee sent his onely begotten sonne into the world that we might liue through him Yea heerein is loue not that wee loued 1 Ioh. 4. 10. GOD but that he loued vs and sent his Son to be a reconcilâ—ation for our sinnes For Christ vvhen we vvere yet of no Rom 5 6 strength at his time died for the vngodly And hee beeing very God equall vvith Philip. 2. 6 7 8. the Father in power and glory made himselfe notwithstanding of no reputation taking on him the forme of a seruaunt and was made like vnto men and was found in shape as a man Hee humbled himselfe became obedient vnto the death euen the death of the Crosse That hee might heâ—eby deliuer vs from the wrath of God and from the danger of Becon eternall damnation whereunto through our Father Adams transgression vvee all remained subiect Likevvise then as by the sinne of one Rom 5 18. namely Adam there sprang vp euill on all men to condemnation euen so by the righteousnesse of one namely Christ â—pringeth good vpon all men to the righteousnes of life For as by one mans disobedience many verse 19 were made sinners so by the obedience of one shall many also be made righteous §. 1. CHrist saith the Apostle is risen from 1 Cor. 15. 20. the dead was made the first fruites of them that slept For since by man came death by man verse 21 22 came also the resurrection of the dead and â—â— in Adam all die euen so in Christ shall 〈◊〉 be made aliue Yea Christ himselfe and no other for him did by his owne power raise himselfe Augustine to life Which proueth that hee was not onely man but also true God VVherefore if he were able to giue lyfe Ierome vnto himselfe beeing deade and buried then much more now beeing aliue and in
heauen glorified hee is able by his owne power to raise vp all those that be his members from death For his Resurrection euen vnto the dead Bernard is life to the Saints glory and to sinners mercie And like as when a man is cast into the Chrisostome Sea hauing all his body vnder the vvater and that there is nothing to be looked for but present death yet if hee carry his head aboue the water theâ—e is good hope of his recouerie so Christ himselfe though hee were dead and buried in the graue is risen againe as a sure pledge that all the iust shal likewise rise againe For hee is the headâ— vnto his Church and therefore all his members must needes follow him in theyâ— time §. 2. The resurrection of our Sauiour Christ Augustine saith S. Augustine vvâ—s long since preâ—â—gured in our first Father Adaâ— For as he rising from his sleepe did know Eue to â—e flesh of his flesh so Christ rising from â—is death by the wound of his side acknovvledged his Church And his resurrection is sufficiently â—uailable Augustine for all them that beleeue in him for by the same power whereby he raised himselfe he raiseth all his members and therefore he is called a quickning Spirit Besides it was most needfull that Christ Ambrose our Sauiour shoulde rise againe after his death for these three causes following First that he might thereby shewe to all the people of God that he had fully ouercome death Secondly Christ vvhich died vvas the sonne of GOD therefore the Authour of life it selfe and for this cause it was neyther meete nor possible for him to be holden of death but needes he must rise from death Thirdly Christ his Priest-hood consisteth of two parts one to make satisâ—faction for sinne which he perâ—â—â—ted by his one onely sacrifice vpon the Crosse the other to apply through the secrete working of his holy Spirite the vertue of this sacrifice to euery one that beleeueth in him vvhich could not be vnlesse hee had risen againe from the dead §. 1. CHrist our Sauiour hauing once offered himselfe a sufficient sacrifice vnto his Father for our sinnes sitteth as the Apostle saith for * euer at the right hand of Heb 10 12 13. God and from hence-forth tarrieth vntill his enemies be made his footestoole For vvith one offering hath hee made verse 14 perfit for euer them that are sanctified Yea be is now at the right hand of God 1 Pet 3 22 gone into heauen and to him the Angels powers and might are subdued Also when hee ascended vp on hiâ— hee Ephe 4 8 ledde captiuitie captiue gaue gifts vnto men Hee gaue some to be Apostles some to Ephe 4 11 12 13. be Prophets some to be Eâ—angelists and some to be Pastours and Teachers for the gathering together of the Saints for the worke of the Ministerie and for the edification of the body of Christ till vvee all meete together in the vnitie of fayth and knowledge of the sonne of GOD vnto a perfit man §. 2. Christ saith S. Ierome is ascended into Ierome heauen and sitteth at the right hand of the Father the same nature of flesh wherein he was borne suffered and rose againe remaining still For the substance of his humaine nature vvas not done avvay but glorified Wherefore vvee must beleeue that although Cyrill Christ be absent from vs as concerning his body yet by his diuine power he gouerneth vs and all things and is euermore present with all the faithfull according as himselfe hath promised euen * vntill Math. 28. 20 the end of the world For like as when he was conuersant here Cyrill on earth as man yet then he filled heauen and did not leaue the company of Angels euen so beeing nowe in heauen with his flesh yet he filleth the earth and dwelleth in all them that loue him So that he is with vs not with vs for Virgilius those whom he left and went from as concerning his humanitie those he left not nor forsooke them not as touching his diuinitie For as touching the forme of a seruaunt which hee tooke away from vs into heauen he is absent from vs but by the forme of God which goeth not from vs he is alwayes present with vs in earth And neuerthelesse both present and absent he is all one Christ §. 3. Christ by his ascention saith S. Augustine Augustine hath like a noble Captaine taken sinne and â—athan prisoners and hath pinioned theÌ„ fast so that all the power which they heeretofore had is nowe in Christes hand And this benefite likewise comes vnto Augustine vs by his ascention that he is ascended not onely to rest personally in heauen himselfe but also to prepare a place of endlesse felicitie for as many as shall beleeue in him And that hee might the better by his ascention Ambrose take away al excuses froÌ„ them that will not seeke his king dome hee hath seâ—â—e markes and boundes in the way and hath placed guides in it namely his Ministers to shew all passengers a straight and ready course vnto the kingdome of God Nay more euen with his owne bloode Ierome hee hath vouchsafed to trayne the way for vs to the kingdome of heauen and hath there made a perpetuall purchase for vs requiring nothing of vs but that we would come to possesse the place which he hath already payd for §. 4. VVee reade saith S. Bernard that no Bernard man ascendeth vp to heauen but hee that came downe from heauen What shall we doe then shall we despaire Nay rather by this saith hee our hope is made stronger for although Christ onely ascend yet rest we fully assured that euery part of him goeth with him for a bone of him shall not be broken and the heade in Gods kingdom is not found without the members Thou therefore which fearest death remember Ierome that Christ is gone into heauen to prepare a place for thy bodieâ— vvhere it must be glorified and liue for euer vvith the blessed Trinitie all the holy Saints and beautifull Angels though for a while it lie dead â—ot in the earth For as sure as Christ our Captaine is ascended Beza into heauen in mans nature so certainly shall all we that are his members by his almightie power be likewise receiued into heauen in the same nature wherein he is ascended §. 5. What shall wee then say to these things Rom. 8 31 32. If GOD be on our side vvho can be against vs Who spared not his own sonne but gaue him for vs all to death how shall he not with him giue vs all things also Who shall lay any thing to the charge of verse 33. 34 Gods chosen It is GOD that iustifieth who shall condemne It is Christ vvhich is dead yea or rather vvhich is risen againe who is also at the right hand of God
and maketh request for vs. Sathan and his Angels are fallen and Augustine haue no Sauiour but Man falling had through the great mercy of God a Mediatour and Sauiour to restore him namely Iesus Christ VVho as he stoode in our roome vpon Ambrose the Crosse and made satisfaction vnto his Father for our sinnes so nowe in heauen hee appeares as a publique person in our stead representing all the Elect that beleeue in him Yea the selfe same Christ vvhich dyed Augustine for vs heere vpon the earth maketh intercession vnto his Father for vs now in heauen And whatsoeuer his request was in our Ambrose behalfe heere on earth the same for substance it continues still in heauen §. 6. Before the fall of Adam saith S. Ierome Ierâ—me man could speak to God face to face but now Christ is his Intercessour And thys worke of intercession is the sole worke of Christ God and man not belonging to any other creature besides either in heauen or earth The worke of Christes Passion serueth Chrisostome as a satisfaction vnto Gods iustice for our offences and is as it were the tempering of the plaister by which wee may be healed but Intercession goeth further for it applieth the same satis-faction of Christ to vs and layeth the very salue to the sore of euerie penitent sinner Besides the vvorke of Christes Intercession Chrisostome or Mediation serueth not onely to preserue all repentant sinners in the estate of grace that beeing once sanctified and iustified they may so continue to the end but it also maketh our workes acceptable in the sight of GOD and causeth him to account them righteous through our faith in Christ §. 7. Christ our Sauiour beeing both our Heb 9 24 high Priest and Mediatour as the Apostle in his Epistle to the Hebrewes calleth him is not entred into the holy places that are made with hands which are similitudes of the true Sanctuary but is entred into heauen it selfe to appeare nowe in the sight of GOD for vs. Not that hee should offer himselfe often verse 25 26. as the High-priest among the Iewes entred into the Holy place euery yeere vvith other blood for then must he haue often suffered since the foundation of the world but nowe in the end of the world hath he appeared once to put away sinne by the sacrifice of himselfe And as it is appointed vnto men that verse 27 28. they shall once die and after that coÌ„meth the iudgement so Christ was once offered to take away the sinnes of many and vnto them that looke for him shall hee appeare the second time without sinne vnto saluation Againe among the Ievves many vvere Hebr. 7 23. made Priestes because they were not suffered to endure by reason of death but this man Christ because hee endureth euer hath an euerlasting priest-hood VVherefore verse 24. 25 he is able also perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them For such an High-priest it became vs to verse 26. 27. haue which is holie harmelesse vndefiled separate froÌ„ sinners and made higher then the heauens which needed not daily as those High-priestes to offer vp sacrifice first for his owne sinnes and then for the peoples for that did he once when he offered vp himselfe §. 8. The same Christ likewise being come Hebr 9 11. 12. an High-priest of good things to come by a greater and a more perfit Tabernacle not made with hands that is to say not of this building neyther by the blood of Goates and Calues but by his owne blood entred he in once into the holy place obtained eternall redemption for vs. For if the blood of Bulles of Goates verse 13. 14. and the Ashes of an Heifer sprinckling them that are vncleane sanctifieth as touching the purifying of the flesh hovve much more shal the blood of Christ which through the eternall Spirit offered himselfe without spot to God purge our coÌ„science from dead works to serue the liuing God And for this cause is he the Mediatouâ— of verse 15. the newe Testament that thorowe death which was for the redemption of the transgressions that vvere in the former Testament they which were called might receiue the promise of eternall inheritance For where as is a Testament there must verse 16 17 also be the death of him that made the Testament For the Testament is confirmed when men are dead and is yet of no force so long as he that made the same remaineth aliue c. §. 9. Doubtlesse saith S. Paule one wil scarse Rom 5 7 die for a righteous man but yet for a good man it may be that one dare die But God setteth out his loue towards vs verse 8 9 seeing that vvhile vvee vvere yet sinners Christ dâ—ed for vs. Much more then beeing now iustified by his blood we shall be saued from wrath through him For if when we were enemies wee were verse 10 reconciled to God by the death of his Son much more beeing reconciled we shall be saued by his life And not onely so but vvee also reioyce verse 11. in GOD through our Lord Iesus Christ by vvhom vvee haue novve receiued the attonement For God hath not appoynted vs vnto 1 Thes 5 9 10. vvrath but to obtaine saluation by the meanes of our Lorde Iesus Christ vvhich died for vs that vvhether wee vvake or sleepe we should liue together with him Wherefore if any man sinne wee haue 1 Ioh. 2 1 2. an Aduocate with the Father Iesus Christ the iust hee is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world By him vvee haue redemption through Ephe 1 7 8 his blood euen the forgiuenesse of sinnes according to his rich grace vvhereby hee hath beene abundant toward vs in all wisedome and vnderstanding By him we are made the sonnes of God Iohn 1 12. if wee beleeue in his Name And of his fulnes haue all wee receiued verse 16 euen grace for grace By his blood also wee may be bold to Heb 10. 19 20. enter into the Holy place by the newe and liuing way which he hath prepared for vs through the vaile that is his flesh For we are made partakers of Christ if Heb 3 14 we keepe sure vnto the end the beginning where-with we are vpholden And we are iustified freely by the grace Rom. 3 24. 25. of God through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his blood For the blood of Iesus Christ the sonne 1. Iohn 1. 7. of God clenseth vs from all sinne And without sheading of blood is no Heb 9 22. remission §. 10. Seeing then that we haue a great High-priest Heb 4 14 vvhich is entred into Heauen euen Iesus
the Sonne of GOD let vs hold fast our profession For wee haue not an High-priest which verse 15. cannot be touched with the feeling of our infirmities but was in all thinges tempted like as we are yet without sinne Which in the dayes of his flesh did offer Heb 5 7 vp prayers and supplications with strong crying teares vnto him that was able to saue him from death and was also heard in that which he feared And though he were the Sonne yet learned verse 8. 9. hee obedience by the things vvhich he suffered And being consecrate or perfectly holy was made the Authour of eternall saluation to all theÌ„ that obey him And is called of GOD an High-priest Heb 5 10 * Heb 7 21 for euer after the order of Melchisedeck For it became him for whom are all Hebr 2 10. things and by whom are all things seeing that he brought many children vnto glory that he should coÌ„secrate the Prince of theyr saluation through afflictions Yea in all things it behooued him to be Heb 2 17. made like vnto his brethren that he might be mercifull and a faithfull High-priest in things concerning God that hee might make reconciliation for the sinnes of the people For in that he suffered and was verse 18. tempted hee is able also to succour them that are tempted §. 11. These things are written that yee might Iohn 20 31 beleeue that Iesus is the Christ the sonne of God and that in beleeuing yee might haue life through his Name For other foundation can no man laâ— 1 Cor 3 11 then that vvhich is layde vvhich is Iesus Christ The * Mark 5. 7. Son of the most high God Who gaue himselfe for vs that â—e might Titus 2 14 redeeme vs from all iniquitie and purge vs to be a peculier people vnto him-selfe zealous of good workes Neither is there saluation in any other Acts 4 12. for among men there is giuen none other Name vnder heauen whereby we must be saued Let vs therefore by him offer the sacrifice Heb. 13 15 of prayse alwayes vnto GOD that is to say the fruite of those lippes which confesse his Name For he onely is our mouth vvhereby Ambrose we speake vnto the Father he is our eyes whereby we see the Father he is our right hand whereby we offer our selues vnto the Father And vvithout his intercession neyther wee nor any of the Saints haue ought to doe with GOD. But hee euermore prayeth for vs prayeth Beda in vs is prayed of vs. Hee prayeth for vs as our Aduocate and euerlasting Priest Hee prayeth in vs as our head and hee is prayed of vs as our God For he is the Mediator between God Cyrill man not onely because he hath reconciled man vnto God but also because hee is naturally and substantially both God man in one person Yet doth it not folow that he maketh intercession Theod. Beza to himselfe seeing that the Father is one the Son is another in seuerall persons throughly distinct albeit that the Father the son be both one thing one God if the essence of them be considered without their persons For like as in Christ incarnate there be seuerall things not seuerall persons so in the God-head there be seueral persons but not seuerall things §. 12. In him likewise and through him vvee Ambrose haue all things For if wee desire to be cured of our wounds hee is our Phisition If we be greeued with our sinnes hee is our righteousnes If we lacke helpe hee is our strength If we feare death he is our life If we be in darknes he is our light If we will goe to heauen he is our way Yea the whole sum of our saluation all Câ—luine the parts therof are coÌ„prehended in Christ If we seeke for saluation wee are taught by the very Name of Iesus that it is in him If we seek for any other gifts of the Spirit they are to be found in his annoynting If we seeke for strength it is in his dominion If we seek for cleanenes it is in his conception If we seeke for tender kindnesse it sheweth it selfe in his birth whereby he was made in all thinges like vnto vs that hee might learne to sorow with vs If we seeke for redemption it is in his passion If wee seek for absolution it is in his coÌ„demnation If we seek for release of the curse it is in his crosse If we seek for satisfaction it is in his sacrifice If we seek for clensing it is in his blood If we seek for reconciliation it is in his going downe into hell If we seeke for mortification of the flesh it is in his buriall If we seeke for newnes of life it is in his resurrection If we seeke for immortality it is in the same If we seek for the inheritance of the kingdome of heauen it is in his entrance into heauen If we seek for defence for assurednes or for plenty store of all good things it is in his kingdom Finally sith the treasures of all sorts of Caluine good things are onely in him let vs drawe thence from no where els euen till vve be full withall For they which beeing not content with him alone are carried hether thether into diuers hopes although they haue principall regard vnto him yet euen in this they are out of the right vvay that they turne any part of theyr knovvledge or comfort to any other-where ¶ Of Fayth Feare and Loue beeing three speciall Vertues necessarily belonging to euery true Christian. HEBREVVES 11. verse 6. VVithout Fayth it is vnpossible to please GOD for he that is in comming towards God must beleeue that there is a God and that he is a rewarder of them that seeke him ¶ Of Fayth §. 1. FAyth as S. Paule the Apostle affirmeth Hebr. 11. 1. is the ground of things vvhich are hoped for and the euidence of things which are not seene It is also a confident perswasion of almighty Vrsinus Gods euerlasting loue and mercie towards vs in and by the meanes of Christ Iesus grounded wholely on the promises of our heauenly Father in his holy Word vvrought in our harts by hearing the Gospell preached and witnessed in vs by the testimony of the holy Ghost By vvhich we certainly assure our selues in soule and conscience that all our sinnes are as freelie forgiuen vs for Christes sake as if we neuer had committed any and all his righteousnesse and obedience as perfectly imputed vnto vs as if wee had performed the same in our owne persons This fayth is the gift of God and breathed Augustine onely by his Spirit into the harts of all those that be his chyldren §. 2. Through fayth we vnderstand that the Hebr. 11. 3. World was ordained by the word of God so that the things which wee see are not made
of things which did appeare For God in the beginning by the onely Lactantius power of his Word made all things of nothing and he likewise by the power of his Worde alone is able to destroy all thinges againe when it pleaseth him §. 3. From fayth if it be perfect and liuelie Euagoras vve come to feare from feare to flying of sinne and by flying of sinne vvee attaine vnto a patient minde to suffer tribulation by the which we obtaine sure hope trust in GOD through the which hope our soules sitte safe in a sure chayre of a certaine expectation of that glory which is layd vp in store for vs in the kingdom of heauen For * 2 Cor 5 7 we walke by fayth and not by sight And by it our fore-fathers were well reported Heb. 11. 2 of §. 4. By fayth Abraham when he was called Heb 11 8. obeyed God to goe out into a place which hee should afterward receiue for inheritance and he went out of his owne countrey not knowing whether he went Through fayth also Sara the wife of Abraham Heb 11 11. receiued strength to conceiue seede and was deliuered of a childe when she was past age because shee iudged him faithfull which had promised By fayth Moises when hee was come to Heb. 11 24. 25. age refused to be called the sonne of Pharaos Daughter and chose rather to suffer aduersitie with the people of God then to enioy the pleasures of sinnes for a season Esteeming the rebuke of Christ greater verse 26. riches then the treasures of Egipt for hee had respect vnto the recompence of the reward By fayth the woman of Cananee after Math. 15 22 23. 24. c. three repulses giuen her from our Sauiour Christ himselfe receiued helpe for her daughter which was misterably vexed with an vncleane spirit By fayth Saint Peter confessed his Lord Math 16 16 and Maister Iesus to be Christ the sonne of the liuing God And who-soeuer else hauing in him Math 16 18 the Spirit of God shall confidently make such like confession of his fayth when he is demaunded as S. Peter made our Sauiour giueth him this assurance that the gates of hell shall not be able to preuaile against it Wherfore if thou shalt confesse with thy Rom 10 9 mouth the Lord Iesus and shalt beleeue in thy hart that God raised him vp from the dead thou shalt be saued For with the hart man beleeueth vnto verse 10. righteousnes and with the mouth man confesseth vnto saluation §. 5. VVho is it that ouercoÌ„meth the world 1 Iohn 5 5 saith S. Iohn but he which beleeueth that Iesus is the sonne of God For whosoeuer confesseth that Iesus is 1 Ioh 4 15 the sonne of GOD he dwelleth in God and God in him Yea who-soeuer beleeueth that Iesus is 1 Ioh 5 1 the Christ is borne of God And all that is borne of God ouercommeth 1 Iohn 5 4 the vvorld the victory that ouercommeth the world is our fayth And * the ende of our fayth is the saluation 1. Pâ—t 1 9 of our soules §. 6. Verily verily saith Christ he that beleeueth Iohn 6 46 in mee hath euerlasting life And this is the vvill of him that sent Iohn 6. 42 mee that euery man which seeth the Son and beleeueth in him should haue euerlasting life and I will raise him vp at the last day Nowe although euery man cannot with Iohn 20 29 his bodily eyes as S. Thomas did first see Christ and afterward beleeue yet are all men euen by the mouth of Truth pronounced blessed which haue not so seene him and yet haue beleeued §. 7. VVee read in S. Iohn that when Martha Iohn 11 39 40. seemed doubtful that Christ could not call againe her brother Lazarus to life because he had beene foure dayes dead and buried in his graue our sauiour thus gently reproued her saying Saide I not vnto thee that if thou diddest beleeue thou shouldest see the glorie of God Also vvhen certaine friendes of Iairus came vnto him willing him to forbeare to Mark 5 35 36 trouble Christ any further for the health of his daughter seeing shee was already dead Our Sauiour notwithstanding thus comforted the discomforted father saying Be not afrayd onely beleeue For if thou canst beleeue all things are Mark 9 23. possible to him that beleeueth Expressing vnto vs by these speeches both the great power of God wonderfull force of fayth §. 8. VVee reade furthermore in the Acts of the Apostles that vvhen Paule and Silas Acts 16 22 23 24 25 were whypped imprisoned at Philippi a cheefe Citty in Macidonia for theyr testimony of Iesus at midnight they prayed and sung Psalmes vnto God and suddainely there was a great Earth-quake so that the whole foundation of the prison was shaken and by and by all the doores opened and euery mans bands vvere loosed Then the Keeper of the prison vvaked verse 27 28. out of his sleepe and when he saw the prison doores open hee drewe out his sword and would haue killed himselfe supposing that the prisoners had beene fled But Paule cryed out with a loude voyce vnto him saying Doe thy selfe no harme for vvee are all heere Then called he for a light leaped in verse 29 30. and came trembling fell downe before Paule Silas and brought them out and said Sirs what must I do to be saued To which demaunde of his they made verse 31 no other aunswere but onely this Beleeue in the Lord Iesus Christ and thou shalt be saued and thine houshold Our Sauiour Christ beeing likewise demaunded by certaine Iewes which heard him teach what they might doe to worke Iohn 6 28 29. the workes of God or the works which might be acceptable vnto God This is the worke of God quoth he that yee beleeue in him whom hee hath sent For except yee beleeue that I am hee Iohn 8 24 namely the Christ the Sonne of GOD which according to the saying of the scripture shoulde come into the vvorld to redeeme both you and all man-kinde from death and hell you shall die in your sinnes Search therefore the Scriptures for in Iohn 5 39 them yee thinke to haue euerlasting life and they are they which testifie of mee Also while ye haue light beleeue in the Iohn 12 36 light that yee may bee the children of the light §. 9. The Father loueth the Son saith Christ Iohn 3 35 36. hath giuen all things into his hand Hee that beleeueth in the Sonne hath euerlasting life hee that obeyeth not the Son shall not see life but the wrath of God abideth on him Hee that beleeueth in the Sonne shall Iohn 3 18. not be condemned but hee that beleeueth not is condemned already because he beleeueth not in the Name of the onelie begotten Sonne of God §. 10. He
And so much likewise affirmeth Socrates who was Platos Socrates Schoole-maister But King Salomon the sonne of Dauid beeing farre wiser in knowledge then eyther Socrates or Plato giueth in his Prouerbs many prayses of this vertue Telling vs plainly that * the feare of the Lord Prou 9. 10 which is a dutifull reuerence and avve of the Almighty firmely fixed in the harts of all the godly is Initium sapieâ—â—e the very beginning of vvisedome That in it is an assured strength Prou. 14. 26 Prou 10 27 Prou 14 27 That it increaseth our dayes That it is as a Well-spring of wisedome to auoyde the snares of death That it leadeth to life and that hee that Prou. 19. 23 is filled there-with shall prosper and shall not be visited with euill §. 3. Iesus likewise the sonne of Sirach who well deserueth the name of a second Salomon for his great wisedome telleth vs in the beginning of his Booke That the feare of the Lord is worship tryumph Ecclê° 1 11. gladnesse and a ioyfull crow 〈…〉 That it is an holy knowledge Ecclê° 1. 16. That it is both wisedome discipline Ecclê° 1 32. Ecclê° 25 13 That it is the beginning of the loue of GOD. That it passeth all things in clearenes Ecclê° 25 11 That it maketh a merry hart giueth Ecclê° 1 12. gladnesse ioy and long life That it expelleth sinne and driueth away Ecclê° 1 26. anger That it is the Crowne of vvisedome Ecclê° 1. 22 giueth pleace and perfect health That it is the roote of vvisedome and Ecclê° 1. 24. the branches thereof are long life That it is a pleasant garden of blessing Ecclê° 40. 27 that there is nothing so beautifull as it is Neither is there any thing sweeter then Basill the same §. 4. Besides Sirach doth not onely giue coÌ„mendations of this vertue it selfe but also vttereth sundry speeches in prayse of the man that is enriched there-with and consequently declareth how much mindfull it maketh them that haue it prouident to please God in all theyr proceedings saying Ecclê° 10. 25 The great man the Iudge and the man of authoritie are all of them honourable yet is there none of them greater then he that feareth the Lord. Hee that hath small vnderstanding and Ecclê° 19. 23 feareth God is better then hee that hath much wisedome and transgresseth the law of his Maker Oh howe great is the man that findeth Ecclê° 25. 10 wisedome knowledge yet is there none aboue him that feareth the Lord. §. 5. They that feare the Lord saith he will Ecclê° 2. 18 prepare their harts humble their soules in his sight They will also seeke out the thinges Ecclê° 2. 1â— that are pleasant vnto him They will keepe his commaundements Ecclê° 2. 19. Ecclê° 32. 15 And receiue his doctrine They will honour theyr Parents doe Ecclê° 3. 8 seruice vnto them Yea they that feare the Lord will be diligent Ecclus. 15. 1. Ecclê° 2. 16 to do good and will not disobey his VVorde And such as feruently loue the Lord wil euer be careful to keep his wayes For as by the feare of God our harts are Vincentius first framed to the obedience of his holy will so through the loue of God vvee are afterwards enforced to goe forward daily more and more with ioy and delight in his seruice Yet * Augustine â—ee that loueth GOD best alwayes feareth him most §. 6. VVith this holy religious and louing Gene 39 10 11. 12. feare of the Lorde was the hart of Ioseph the sonne of Iacob fully stored when beeing seruaunt with Potiphaâ— in Egipt hee fledde from the company and vnlawfull liking of his maisters wâ—fe This true and reuerent feare also of the Almightie kept the three young men Dan. 3. 18. mentioned in Daniell from falling downe before the false God vvhich Nabuchadnezzar the great King of Babell had sette vp It likewise caused Daniell himselfe to do Dan 6 10. contrary to the Decree of Darius And made the * faire and constant wife of Ioakim Dan 13. to withstand the wit-wanting Rethorick of the two Isralite Rulers Also whosoeuer else he be that truelie Gueuara feareth God as he ought shall vndoubtedlie finde the same such a stay vnto him in the time of temptation that he shall thereby be kept safe from falling in those dangers which lead men into destruction For the feare of God doth not onelie Boetius withdraw the hand the eye other members of the body from committing euill but it also helpeth to clense the minde and to keep the consent thereof from yeelding to euill Very well therefore saith Saint Bernard Bernard That there is nothing of greater force and efficacie to keepe vs in the grace fauour of God then to liue coÌ„tinually in his feare and to eschew by all meanes that may bee the performance of our proude and presumptious thoughts But if the feare of GOD be once gone Bernarde from a man then there remaineth in him nothing else but lewdnes of life extreame rashnes forgetfulnes of vertue a harmfull running head-long into all kindes of sinne and wickednes §. 7. It is written of Iob that hee was an vpright and iust man one that feared God Iob 1 1 and â—sâ—hewed euill VVhereby I vnderstand that the true feare of God kept him vpright in life and his abstaining froÌ„ euill caused him to be counted iust And to shew further that Iob ledde his whole life in the feare of God it is as a speciall testimony plainly expressed vnto vs by his owne speech where in effect hee thus speaketh saying * I am afrayd of all Iob 9 28 my dooings ô Lorde knowing that thou wilt not iudge mee innocent or without sinne in thy sight The Prophet Dauid likewise although himselfe be many times praysed in the sacred Scriptures for his religious holinesse and vprightnes of life yet to make known vnto all men how much he was acquainted with the true feare of GOD hee spareth not to reueale the same in the hundred and nineteene Psalme where hee saith * My Psalm 119 120. flesh trembleth for feare of thee ô Lord and I am afrayd of thy iudgements VVee finde furthermore that S. Paule the Apostle was commended by the Lord himselfe to be an elect and chosen vessell Acts 9 15 vnto him to beare his Name before the Gentiles and Kings of the Earth Yet notwithstanding in his first Epistle to the Corinthians by his owne words it is witnessed how greatly hee feared God in all his actions as namely in the 9. chapter where hee saith * I doe beate downe my 1 Cor. 9. 27 bodie and bring it into subiection least by any meanes it should come to passe that after I haue preached to others I my selfe should be reproued §. 8. Thus see wee both by seuerall sentences and
examples that the Saints of God yea such men as vvere most high in Gods fauour haue alwaies beene carefull to serue their Creator with feare and reuerence And without true feare and reuerence Augustine no man liuing can be righteous in the sight of God Boldly hereby may we then with Sirach Ecclê° 18 26 count him a vvise man that feareth God in all his actions And rightly with Salomon pronounce Prou. 28. 14 him blessed that standeth alwaies in dread to doe that which may offend his Maker But hee that hardneth his owne hart shall fall into euill Happy therefore is the man vnto whoÌ„ Ecclê° 25. 12. it is graunted to haue the feare of God And blessed is the soule of him that feareth Ecclê° 34. 15 the Lord. Yea blessed is euery one that feareth Psal 128. 1. the Lord and walketh in his wayes It shal goe wel with such men at the last Ecclê° 1 13. and they shall finde fauour in the day of their death For who so feareth the Lord hee shall Ecclê° 1 18 prosper and at the end of his life hee shall be blessed Yea the spirits or soules of such men Ecclê° 34 13 shall surely liue for their hope is in the Lord their God that can helpe them ¶ Of Loue. §. 1. LOue as Plotinus saith is a diuine Plotinus passion of the soule or Spirit inspiring it with a celestiall desire of heauenly things and inflaming the harâ— to God-ward through the hope vvhich iâ— conceiueth of euerlasting felicitie But like as I haue saide before of Feare that there are two sorts thereof so doe I heere certifie vnto euery one that readeth that diuers worldly men haue out of this holie roote of Loue deriued tvvo seuerall Trees Namely this diuine Loue wholelie dedicated to Pietie and an immodest affection extending it selfe to base Concupiscence vvhich they entitle by the name of Loue also This vile Loue or rather Concupiscence is as Aristotle saith the vvorst Aristotle worke of a mans Malus Genius It disturbeth the passions of the hart and maketh the sences mad It is the roote of violence furie murders and execrations and the sole confounder of all the holy actions of the soule Full fraught with this filthy lust-loue was the heart of wicked Amnon vvhen 2. Sam. 13. through his deceitfull policie he obtained meanes to abuse by violence the body of his sister Thamar But the other Loue sirnamed Charitie which is true perfect diuine and onelie sacred * is the very originall and cheefe Gregory ground of all godly actions It is the way of man to God the vvay Augustine of God to man It is heauens Embassadour to the soule Rauisius and the whole scope or fulfilling of all Gods commaundements §. 2. This Loue as the Apostle saith suffereth 1 Cor 13 4. 5 6 7. long It is bountifull It enuieth not It doth not boast it selfe It is not puffed vp It disdaineth not It seeketh not that which is her owne It is not prouoked to anger It thinketh not euill It reioyceth not in iniquitie but reioyceth in the truth It suffereth all thinges It beleeueth all things It hopeth all things It endureth all things This loue teacheth vs true vvisedome Plato namely to loue the soule more then the body not the body â—etter then the soule This loue beeing both diuine and charitable mooueth a man according to the Deut 6 5 commaundement of God in the Law to loue his Maker aboue all things and his Leuit 19. 18 neighbour as deerely as hee loueth himselfe This loue beeing a good and gracious Plotinus affect of the soule so worketh in the harts of the godly that they haue no fancie to esteeme value or ponder any thing in the wide world beside or before the care and studie how to please God For the greatest argument of godly loue Pacuuius is to loue that which God willeth and to forbeare to doe that which he hath forbidden §. 3. This loue resembleth fire which naturally Erasmus inflameth all things that it toucheth This loue teacheth vs according to the commaundement of our Sauiour Christ Math 5 44. to loue our enemies to blesse them that curse vs to do good to them that hate vs and to pray for them that hurt vs and persecute vs. Yea this loue couereth all trespasses Prou 10 12 It is strong as death Much water cannot Cant 8 6. 7 quench it neither can the floods drown it This loue maketh men to forsake sinne Chrisostome and embrace vertue This loue increaseth fayth begetteth Augustine hope and maketh vs at peace with God This loue in aduersity is patient in prosperitie Bernard temperate in passions strong in good workes quicke in temptations confident in hospitality bountifull This loue is neuer idle but alwayes labouring Ambrose to serue him whom it loueth §. 4. This loue as Pacuuius saith cannot Pacuuius stand with any worldly care or studie for the things of this life neither abideth it the coupling with any other loue It beareth no partiall affection to kindred It knoweth no difference betweene poore rich It knoweth not what meaneth mine and thine Neither can it deuide a foe from a friende For hee that truely and perfectlie loueth GOD loueth him alone nothing besides him nor with him but all thinges indifferently in him and for him By which speech it appeareth that the * right measure where-with vvee ought to Bernard loue God is to loue him entirelie without either end or measure Not in part but in whole as hee himselfe in his holy VVorde hath willed vs Leuit 6. 5. Luke 10 27 namely vvith all our heart vvith all our soule with all our minde with all our strength VVhich speech of GOD beeing by Maister Becon in a certaine Sermon of his Becon expounded hee enterpreteth the same in this manner saying To loue God with all our hart is to preferre the loue of him both aboue before all things else whatsoeuer To loue God with all our soule is to loue him discreetly To loue God with all our minde is continually to meditate vpon his commaundements And to loue him with all our strength is manfullie to suffer all kinds of aduersities with willingnesse patience for the testimonie of his truth §. 5. VVith this sacred and religious loue of man to his Maker was the hart of holie Dauid greatly enflamed as may for example be seen in sundry places of his psalmes where in zealous affection to the Lorde and his Lavv he first of all saith * One Psalm 27. 4 thing haue I desired of the Lorde the which I will still require euen that I may dwell in the house of the Lord all the daies of my life to beholde the beauty of the Lord and to visite his holy Temple I haue loued ô Lord saith hee the habitation Psalm 26.
8 of thine house the place where thine honour dwelleth The zeale of thine house ô Lord hath Psalm 69 6. eaten mee vp One day in thy Courts is better then a Psal 84 10. thousand other-where I had rather be a Doore-keeper in the house of my GOD then to dwell in the Tents of the vngodly As the Hart brayeth for the Riuers of Psal 42 1 2 water so panteth my soule after thee ô Lord. My soule thirsteth for God euen for the liuing God When shall I come appeare before the presence of God I will loue thee deerely ô Lorde my Psal 18. 1. strength VVhom haue I ô Lord in heauen but Psal 73 25. thee and there is none vpon earth that I desire in comparison of thee I haue longed ô Lord for thy saluation Ps 119. 174. and thy law is my delight Oh how I loue thy law It is my meditation Psal 119. 97 continually Oh teach mee thy statutes ô Lorde Psalm 119. 26 27. make mee to vnderstand the vvay of thy commaundements and I will meditate in thy wondrous workes Teach mee ô Lord the way of thy statutes Psal 119 33 34 I will keepe it vnto the end Giue mee vnderstanding and I will keepe thy Law yea I will keepe it with my vvhole hart Direct me in the path of thy commaundements verse 35 for therein is my delight Behold I desire thy commaundements verse 40 quicken me in thy righteousnes And incline my hart vnto thy testimonies verse 36 Deale with thy seruaunt ô Lord according Ps 119 124. 125. to thy mercie and teach mee thy statutes I ô Lord am thy seruaunt graunt mee therefore vnderstanding that I may know thy testimonies Looke vpon mee and be mercifull vnto Psalm 119 132. mee as thou vsest to doe vnto those that loue thy Name Direct my steps in thy Worde and let verse 133. none iniquitie haue dominion ouer me Teach mee to doe thy will for thou art Psal 143. 10 my God Let thy good Spirit lead me vnto the Land of righteousnesse By these and manie moe such like sayings in the Booke of Psalmes dooth thys princely Prophet make manifest as I said before with vvhat earnest zeale feruent affection hee alwayes loued the Lord and his Law The true and perfect loue also of man to his Maker was as it seemeth deeply rooted in the hart of old Eleazer when he refused all the friendship worldly fauours 2 Mac 6 28 that were offered vnto him by the seruants of Antiochus and chose rather to suffer death by torments then to saue his life by breaking the rules of his Religion With the like loue and constancie did the seauen brethren and their mother endure 2 Mac. 7. death by tortures vnder that wicked Tyrant Antiochus and left behinde them a woorthy remembrance of their feruent affection to the Lawe of the Lorde their God VVe reade also in the Newe-testament that Saint Stephen the first Martir after Acts 7 59. Christ through his religious loue to his Lord and Maister willingly suffered himselfe to be stoned to death commending his spirit into the hands of his Creator And such like diuine and holy loue to Christ our Captaine ought euery Christian professor to harbour in his heart else may it greatly be doubted that hee shall shoote short of life euerlasting §. 6. But as I said in the beginning this loue is both diuine and charitable First mouing man to loue the Lord and his lawe for the sundry blessings and benefits which God both already hath and daily doth bestowe vppon him through Christ Secondlie to loue his neighbour or brother as himselfe because GOD in his holy Worde hath so commaunded him and for that hee is the very forme of his own Image or likenes With which kinde of charitable loue of man to man or man to his neighbour was the heart of the Samaritane softned vvho Luke 10. 33 34 35. finding a stranger in the high-vvay halfe dead first bound vp the wounds of his body then setting him vpon his own beast brought him to an Inne and made prouision for him commaunding the Host of the house to take care of him and looke quoth he what-soeuer the charges of this man commeth vnto more then the two pence which I now giue thee at my next comming hether I will pay thee all But with more then charitable loue of man to his neighbour was the hart of holy Moises moued when through his great affection hee prayed vnto the Lord to pardon the foolish and Idolatrous sinne of his people Yea such was his feruent affection more theÌ„ charitable loue towards them that he desired of GOD in his prayer to Exod 32 32 graunt that theyr foule offence might be forgiuen or else his owne name to be rased out of the Booke of life And vvith more also then charitable loue of man to his neighbour was the Apostle Saint Paule acquainted when verie zeale for Gods glory and loue to his owne Nation enforced him to say * I vvould Rom 9 3. wish my selfe to be separated from Christ or to loose mine owne saluation for my Bretheren that are my kinsmen according to the flesh I terme these two last ensamples more then charitable loue because it made these men ready to refuse their ovvne soules health rather then their Brethren should be vnpardoned and cast from their Creator for their offences §. 7. By which few examples onely wee may sufficiently perceiue the forcible effect of true and perfect loue and iustly may wee confesse with the afore-named Apostle That * although we speak with the tungs 1 Cor 13 1 2 3. of men and Angels and haue not loue we are but as sounding Brasse or a tinckling Cymball And though wee had the gift of prophecie and knewe all secrets and all knowledge yea if we had all fayth so that we could remoue mountaines and had not loue we were nothing And though vvee feede the poore with all our goods giue our bodies to be burned haue not loue it profiteth vs nothing For God hath chosen vs in Christ Iesus Ephe 1 4 before the foundation of the World that we should be holy and without blame before him in loue And this commaundement haue we of 1 Ioh 4 21. him that he which loueth GOD should loue his brother also For as a King is honoured in his Image Bernard so God in man is either loued or hated hee cannot hate man who loueth GOD neither can hee loue GOD who hateth man Also like as the body without the soule Fulgotiâ—â— enioyeth no life so all other vertues without godlie loue are but colde and fruitlesse §. 8. If wee loue one another saith S. Iohn 1 Ioh 4 12 God dwelleth in vs and his loue is perfect in vs. Also hee that loueth his Brother abideth 1 Ioh 2 10 in the
die All his transgressions that he hath committed verse 22. they shall not be mentioned vnto him but in his righteousnes that hee hath done he shall liue Moreouer VVhen the wicked saith Ezec 18. 27 hee turneth away from his wickednes that he hath committed and doth that which is lavvfull and right hee shall saue his soule aliue Because hee considereth and turneth away verse 28 from all his transgressions that he hath committed hee shall surely liue and shall not die Againe vvhen I saith the most Mercifull Ezech. 33 14 15 shall say vnto the wicked Thou shalt surely die if hee turne from his sinnes and doe that which is lawfull and right to wit If hee restore the pledge and giue againe that hee had taken away by robberie and walke in the statutes of life without committing iniquitie then shall hee surely liue and not die None of the sinnes that hee hath committed verse 16 shall be mentioned vnto him or any more thought vpon for insomuch as he doth nowe the thing that is lawfull and right hee shall surely liue §. 6. These places of Scripture onely if no moe such could be found might serue sufficiently to proue that God delights not in a sinners death Yet notwithstanding for our greater comfort and as it were more certaine assurance the Lord besides his promise hath vouchsafed to giue his oath to this effect And because he knewe none eyther in heauen or earth greater to sweare by hee hath therefore sworne vnto vs by himselfe saying * As truly as I liue I haue Ezec. 33 11. no pleasure in the death of the vvicked but rather that the wicked shoulde turne from his euill way and liue And to make yet a little more manifest how greatly he desireth our good he spareth not by sundry other speeches both in the old and New-Testament to expresse his kindnes and compassion towards vs in this poynt As namely in the fift Booke of Moises vvhere hee saith * Oh that there Deut 5 29. were such a hart in my people as to feare mee and to keepe all my coÌ„maundements alway that it might goe vvell vvith them and with their children for euer Behold saith he I stand at the doore Reue 3 20 knock if any man heare my voyce and open the doore I will come in vnto him and will sup with him and he with me Also by the voyce of his Gospell hee daily more nowe then euer heretofore manifesteth his euerlasting loue towardes vs in that he therby vouchsafeth coÌ„tinually to call vs saying * Come vnto mee all yet Math. 11. 28 that are weary laden and I wil ease â—ou Take my yoake on you learne of me verse 29 30 that am meeke and lowly in hart and yee shall finde rest vnto your soules For my yoake is easie and my burden light § 7. Clense therefore your hands yee sinners Iames. 4. 8 and purge your harts yee vvauering minded Circumcise the fore-skin of your hearts Deut. 10 16 and harden your necks no more Returne vnto the â—ord and he will returne Mala 3 7 vnto you Cease from your sinnes and forget your 2 Esdr 16. 59 iniquities and medle no more from henceforth with them so shall God leade you foorth and deliuer you from all troubles Yea let the wicked forsake his wayes Esay 55 7 the vnrighteous his ovvne imaginations and returne vnto the Lord and hee vvill haue mercy vpon him and to our GOD for hee is very ready to forgiue §. 8. Returne then vnto the Lord and forsake Ecclê° 17 23 thy sinnes make thy prayer before his face and take away the offence Turne againe vnto the most High for verse 24 hee will bring thee from darknes to wholsome light forsake thine vnrighteousnes and hate greatly all abhomination Learne to know the righteousnesse and verse 25 iudgements of God stand in the portion that is sette forth for thee and in the prayer of the most high GOD and goe in the portion of the holie world with such as be liuing and confesse God Also if thou be withered and worne away Chrisostome of sin renew thy selfe againe through hartie sorrow and true repentance For godly sorrowe causeth repentance 2 Cor 7 10 vnto saluation not to be repented of but worldly sorrow causeth death And the best remedy if thou hast offended Hermes is true repentance and amendement of life §. 9. But to the ende we may some-what the better vnderstand what true repentance is I will heere rehearse some fewe places collected froÌ„ diuers of the diuine Doctors of the Church and first of all from S. Augustine vvhere speaking to this purpose hee saith * True repentance is greatly to Augustine deplore sinnes past and fully to resolue in minde hart neuer to commit any heereafter It consisteth of three parts namelie Contrition of hart Confession of mouth and Satisfaction of deede For vvee haue saith hee offended God three manner of wayes by the delight of thought by the lapse of tongue by the pride of works And these three are to be cured by three contrary remedies Delight of thought by the inward sorrow contrition of the hart The lapse of tongue by the confession of the mouth And the pride of works by our vpright liuing and vncorrupted satis-faction Contrition is a hartie sorrowe inward Bernarde greefe taken for the sinnes which we haue already committed with a full inten and purpose of confession and satisfaction heereafter not to commit any more For otherwise thy repentance is no true Augustine repentance but rather seemeth to be fained if thou pollute thy selfe againe vvith thy former offences thy penitent teares are to small purpose if thou multiply thine iniquities For true repentance is to cease from sinne Wee ought also in the true contrition of Cassianus hart to be sorowfull for these three things First for the sinnes wee haue committed Secondly for the good wee haue omitted Thirdly for the time we haue lost And this kinde of contrition is more auailable Augustine in the sight of God then to goe on pilgrimage throughout the world §. 10. Confession which hath the second place Augustine in true repentance is the health of the soule an expeller of vices a restorer of vertue an impugner of wicked spirits an impediment of the deuill By it the lurking disease of the soule is Isidore opened to the praise of God through it we obtaine hope of pardon for all our offences past Besides vvhen the confession of the Ambrose hart proceedeth forth of the mouth then the vengeance of GOD ceaseth to pursue the penitent person And hee likewise that accuseth himselfe Augustine of his sinnes preuenteth thereby the deuill of his purpose so that hee cannot accuse him at the day of iudgement if in confessing his sinnes vnto God he blot those
hee also vnderstood verse 25. the misticall meaning of those words which were written the summe vvhereof coÌ„tained no lesse for his offences then the speedy subuersion of his whole kingdom and his owne vtter ouerthrovve for euer Yet seeing and knowing all this but wanting grace to fore-see preuent the danger by true repentance hee perrished the verse 30. same night according to the saying of the Prophet Contrariwise by Samuell it is affirmed that king Dauid did not only see the foulenesse of his offence wherein too long hee had in a manner sencelesly liued so soone as the shril-sounding voyce of Nathan had once by denouncing Gods anger thorowly 2 Sam. 12. chap. awaked him out of his deadly slumber but also presently fore-saw by beleeuing the speech of the Prophet speedilie preuented by his vnfained repentance and amendement the heauy wrath of the Almighty which otherwise was likely for his iniquitie to fall vpon him Marke therefore what counsell Sirach giueth to this purpose and endeuour diligently to follow the same where he sayth My * sonne hast thou sinned doe so no Ecclê° 21. 1. 2 more but pray for thy former sinnes that they may be forgiuen thee Flee froÌ„ sin as from a Serpent for if thou commest too neere it it will bite thee the teeth thereof are as the teeth of a Lyon to sley the soules of men Make much also of time and eschew Ecclus 4 20 the thing that is euill Remember that death tarrieth not and Ecclê° 14 12 that the couenaunt of the graue is not shewed vnto thee Defraude not thy selfe of the good day Ecclê° 14 14 neither let the portion of good desires ouer-passe thee Giue and take and sanctifie thy soule verse 16. vvork thou righteousnes before thy death for in the hell there is no meate to finde Neither is there any more place or time Cyprian of repentance left for any man after hee is once departed out of this vvorlde life is heere either lost or wonne euerlasting saluation is onely heere prouided for by the due worshipping of God and the fruites of fayth And no man is letted eyther by sinnes Cyprian or by yeeres to come to the obtaining of saluation for as long as the soule is yet abyding in the body no repentance is in vaine And what-soeuer is truly doone is neuer too late done Yet thus much alwaies vnderstand that Osorius thy repentance is then most acceptable to God when thou doost offer the same in the prime of thy youth and in the time of thy perfect health For such as neuer cease to sin till sin through age feeblenes begin to forsake them it may greatly be feared that they in the meane while daily drinke vp the dreggs of Gods wrath §. 15. Furthermore although there be indeed Augustine * many in the vvorld which are not ashamed to sinne but are ashamed to repent yet if thou looke for fauour in Heauen thou must both confesse and forsake thy sinnes heere on earth For hee that heere in this life receiueth Ambrose not remission of his sinnes shall haue no part with the godly in the felicity to come Followe therefore for thine owne good the example of King Dauid and with the like humility of heart be ready to say vnto God as he said * Lord haue mercy vpon Psalm 41 4 me and heale my soule for I haue sinned against thee Or as Manasses King of Iuda in his penitent 2 Chro 36. prayer said * I haue sinned ô Lord I haue sinned aboue the number of the sand of the Sea My transgressions are multiplied my offences are exceeding manie and I am not vvoorthy to behold and see the height of the heauens by reason of the multitude of mine iniquities For I haue prouoked thy wrath and done euill before thee I did not thy will neyther kept I thy commaundements Nowe therefore I bowe the knee of my hart beseeching thee of grace I haue sinned ô Lord I haue sinned I acknowledge my transgressions but I humbly beseech thee to forgiue mee O Lord forgiue mee and destroy mee not vvith my transgressions Be not angry with mee for euer by reseruing euill for mee neither condemne me into the lower parts of the earth For thou art the God euen the God of them that repent and in mee thou vvilt shew all thy goodnes for thou ô Lord vvilt saue mee that am vnvvoorthy according to thy great mercie therefore I will praise thee for euer all the dayes of my life c. Or as the prodigall sonne spoken of by Christ in the gospell did remember thine owne estate in time liue no longer like a slaue to sinne and a stranger from the fellowship of the faithfull but rather returne home say vnto God thy Father as hee said to his * I haue sinned ô Father against heauen and before thee and am no Luke 15 16 more worthy to be called thy sonne make me as one of thy hired seruaunts And thou shalt surely finde if thou make an vnfained conuersion that the Lord thy God will be ready to receiue thee For there * is more ioy among the Angels in Luke 15 7. Heauen for one sinner that conuerteth then for ninetie and nine iust men vvhich neede none amendement of life Yea at the true repentance and conuersion Bernard of sinners the Father reioyceth the Sonne reioyceth and the holy Ghost reioyceth The first figured in the prodigall Sonne The second in the lost sheep The third because they are the temple chosen vessels of the holy Ghost euen all the Angels in heauen doe reioyce §. 16. O how good a thing is it then as Sirach Ecclê° 20. 4. saith so soone as thou art reprooued to manifest thy repentance for thereby shalt thou escape wilfull sinne Who so hateth to be reformed is in the Ecclus 21 6. way of sinners but hee that feareth the Lord conuerteth in hâ—rt Seeke the Lord therefore vvhile hee Esay 55 6 may be founde call vpon him while he is neere For hee vvill be founde of them that Wisd 1. 2. tempt him not and appeareth vnto such as proue not vnfaithfull vnto him Get thee righteousnes before thou come Ecclê° 18. 18 to iudgement Learne before thou speake and vse phisicke or euer thou be sicke Examine thy selfe before thou bee iudged verse 19. and in the day of the visitation thou shalt finde mercy Humble thy selfe before thou be sicke verse 20. and whilst thou maist yet sinne shewe thy conuersion Let nothing let thee to pray alwayes vnto verse 21. God and deferre not vnto death to be reformed for the reward of GOD endureth for euer And in what place or state soeuer a man Gregory shall be founde when he departeth out of this life in the same state and degree the last day of the worlde shall finde him For such as euery man shall be in
without a Pilot tost vp and downe vppon the waues by the windes tempests For by reason of his vnquiet thoughts Pyndarus and aspiring spirit hee can neuer content himselfe in any meane vocation But still striueth higher and higher to be Hemingius exalted till the burden of his sin bruse both his life and soule with the weight §. 4. My sonne saith Sirach be not proude Ecclê° 6. 2. 3 in the deuise of thine owne minde least thy soule rent thee as a Bull and eate vp thy leaues and destroy thy fruite and leaue thee like a dry tree in the wildernes For a wicked soule destroyeth him that Ecclus. 6. 4. hath it and maketh him to be laughed to scorne of his enemies and bringeth him to the portion of the vngodly Wherefore if thou wilt be beloued both Plotinus of God and good men endeuour diligently to abstaine from pride and be not of an hautie stoute and stately spirit neyther arrogantly boast thy selfe at any time of the good gifts of God whether of vvisedom beautie policie strength authority or riches For it is one God that is onelie wise amiable puissant wealthy and full of all felicitie Which God ought of euery man to bee worshipped vvith humblenesse of hart For who separateth thee ô man from other men and preferreth thee or what 1 Cor 4 7 hast thou that thou hast not receiued if thou hast receiued it why reioycest thou as though thou haddest not receiued it §. 5. And although it please God to bestow Mar. Bucer some kinde of gift on some men in more plentifull manner then on others and to place one man in authoritie aboue another heere on earth yet ought not hee that is so enriched or raised to swell in pride against his inferiour therefore For God by creation hath made all men Hermes alike and hovv-soeuer vvee deceiue our selues as deere vnto him is the poorest begger as the most pompous Prince in the world Also thus fore-warneth vs the Lorde himselfe saying Let not the vvise-man glorie in his wisedom nor the strong man Ierem 9 23 24 glory in his strength nor the rich man glory in his riches but let him that glorieth glory in this that hee vnderstandeth knoweth me For I am the Lord which shew mercie iudgement righteousnes in the earth c. §. 6. Why is earth and ashes proude seeing Ecclê° 10 12 that when a man dyeth hee is the heyre of Serpents beasts and wormes And hee that thinks himselfe as rich as Plato the richest during his life shall bee made as poore as the poorest soone after his death For all men haue one entrance vnto life Wisd 7 6 and a like going out Be not proude then of clothing and rayment Ecclê° 11. 4 neyther exalt thy selfe in the day of honour For pride goeth before destruction and Prou 16. 18 an high minde before the fall As may for example be seene in the storie Acts. 12. 21. 22. 23. of Herod who beeing in the midst of his pride and royaltie was suddainly smytten by the Angell of God and forced speedily to forgoe his life riches and glory The like example also as a speciall forewarning 2. Mac. 9. is left vnto vs in the story of Antiochus whose wicked life and miserable death is sette downe at large in the second Booke of the Maccabees Let men therefore feare the Almightie Iob 37 24. for hee will not regard any that are wise in theyr owne conceite ¶ Against enuie hatred malice anger wrath murder §. 1. THou shalt not saith the Lord hate thy Leuit 19 17 neighbour or brother in thine heart but thou shalt plainely rebuke thy neighbour and suffer him not to sinne Thou shalt not auenge nor be mindfull Leuit 19 18 of wrong against the chyldren of thy people but shalt loue thy neighbour as thy selfe Say not thou I will recompence euill Prou 20 22. 24 29 or I will doe to him as hee hath doone to mee but waite vpon the Lord he shall saue thee For where enuying and strife is there is Iames 3 16 sedition and all manner of euill workes §. 2. Enuie saith Plato is the daughter of Plato Pride the authour of murther reuenge the beginner of all secret sedition and the perpetuall enemie to vertue So that there is not a more wicked thing theÌ„ for a man to hate or be enuious by the Mar. Aur. which effect the deuils be most miserable And the onely difference betweene enuie Aristotle and hatred is this the first worketh euill secretly the second pursueth after reuenge publiquely §. 3. As of all vices Pride is the greatest so of Socrates all euils Enuie is the most auncient and Gluttony the foulest Enuie neuer walkes abroad without his Pythag. companion Slaunder in his company for they are as it were two brothers linked together to worke wickednesse And as enuie intends euill against his Phocilides neighbour secretly in his thought so slaunder endeuoureth priuily to defame him with his tongue §. 4. The malicious man doth alwayes drink Seneca the most part of his owne poyson And like as yron is consumed with rust so the harts of the enuious are daily eaten consumed by enuie The man also that is enuious becommeth Boetius euer-more a troublesome tormentor to himselfe during his life and neuer hurteth any man else by his hatred whilst hee liueth so much as hee harmeth himselfe at the time of his death An example heereof may be seene in the 2. Sam 17. 1 2 3 4. c. actions of Ahitophell who hauing greatly abused his wit by beating his braine to giue wicked counsel to king Dauids sonne against his Father seeing afterward his purpose preuented and his counsell contemned he was presently so molested with inward malice and ouer-come of secret enuie that more Asse-like then the Asse vvhich hee rode on he made hast home to hang himselfe §. 5. Be not thou saith Salomon of an hasty Eccles 7 11. spirit to be angry for anger resteth in the bosome of fooles And as the vapour and smoake of the Ecclê° 22. 24 chimney goeth before the fire so euill words rebukes and threatnings goe before blood-shedding §. 6. If thy anger be but a small time deferred Dion thou shalt plainly perceiue that it will therby be greatly abated but if thou nourish and suffer the same to continue it will neuer cease vntill by reuenge it bring thee to ruine He therefore may well be said to be conquerour Chilo ouer a stoute enemy that can by his wisedome and patience ouercome his owne anger For hee that delights in peace and quietnesse Perdicas sleepeth secure but he that loueth strife and anger is continually subiect to wrath and danger §. 7. Yee haue heard saith Christ that it was Math 5 21 said vnto them of
§. 3. The vvorld saith Socrates hath so manie Socrates sundry changes in the vanitie thereof that it leadeth all men vvandering in vnstedfastnesse It is a speciall enemy to those vvhom it Crates hath raised to honour It neuer paieth vnto any man that which Euripides it promiseth It endeuoureth daily to drawe the soule Aristotle from God through fained delights And whosoeuer busily seeketh after the Hermes pleasures thereof followeth a shaddovve which when hee thinketh he is surest of it speedily vanisheth away turneth to nothing Besides if any man desire to reade more largely of the delights of the world the seuerall falshoods of them let him looke into the Booke of Ecclesiastes there he Ecclesi cap. 1. 2 3. c. shall finde what the Preacher through his owne experience speaketh of them And how withall after a long repetition of the tryall of all the pleasures vnder the sunne hee at last giueth forth these words in their discommendation saying * Vanitie of Eccle 12 8 vanities all is vanitie Put no confidence therfore in the mutable vanities of this euer-changing world Plotinus neither suffer thy selfe to be seduced by the deceits thereof for the pleasures of the world leade diuers men to perdition and whosoeuer trusteth vnto them shall most certainly be deceiued §. 4. A man may vse this world indeede as Plato Plato saith for necessities sake but hee that abuseth it that is hee that wholy delighteth therein looseth thereby his loue to God depriueth himselfe of eternall saluation To preuent vvhich danger * Let him 1 Cor 7 31 that vseth this world be as though hee vsed it not For the too much loue of this Worlde was the onely cause why the Noble men of Iurie coulde not resolue themselues to followe Christ For * they loued the prayse Iohn 12 43 of men more then the prayse of God And deceiued themselues as vnaduisedly 2 Tim 4 10 in theyr choyse as euer Demas did wheÌ„ he forsooke S. Paule to embrace vanitie ¶ Against euill company-keeping §. 1. MY sonne saith Salomon if sinners Prou. 1 10 11 12 13 14 doe entise thee consent thou not If they say Come with vs we will lay vvaite for blood and he priuily for the innocent without a cause vvee will swallowe them vp aliue like a graue euen whole as those that goe downe into the pit we shall find all precious riches and fill our houses with spoyle cast in thy lot among vs wee will all haue one purse My sonne vvalke not thou in the vvay with them refraine thy foote from theyr Prou 1 15. 16. path For theyr feete runne to euill and make hast to shedde blood They cannot sleepe except they haue Prou 4 16 17. done euill and their sleepe departeth except they cause some to fall For they eate the bread of wickednes drinke the wine of violence Hee that toucheth pitch shall be defiled Ecclê° 13 1 with it and hee that is familiar vvith the proude shall become like vnto him For it is a corrupting of the godly to Gregory keepe company with the wicked §. 2. Shâ—nne the company of a lyer as much Hermes as thou mayst and beware least any one through flattery perswade thee to thinke otherwise of thy selfe then thou art indeed But if thou must needs keepe company Thales with the man that vseth to lye in anie wise beleeue him not for if thou credite him to day which telleth thee a lie of another body hee will not sticke to morrowe to tell an vntruth of thee to another man §. 3. Moreouer a man vvere better saith Plutarch Plutarch to fall amongst a sort of Rauens then to giue entertainement to flattering companions for Rauens neuer seeke to eate a man till hee be dead but flatterers will not spare to feede vpon him while hee is aliue And like as a Camelion can change himselfe Hermes into al colours saue white so can a flatterer frame his tongue to any talke whatsoeuer saue honestie §. 4. Take not thy pleasure in great voluptuousnes Ecclê° 18 32 neither intangle thy selfe with such company Become not a begger by making bankets verse 33 of that which thou hast borrowed so leaue nothing in thy purse Keepe not company with drunkards nor Prou 23 20 with gluttons For the drunkard and the glutton shall verse 21. be poore and the sleeper shall be clothed with ragges §. 5. Vse not the company of a woman that Ecclê° 9. 4 is a singer a dauncer neyther heare her least thou be taken by her craftines Cast not thy minde vpon harlots in anie Ecclus 9 6 manner of thing least thou destroy both thy selfe and thine heritage Meete not an harlot least thou fall into Ecclê° 9 3 her snares Desire not her beauty in thy heart neyther Prou 6 25. let her take thee with her eye-lids For the whoredome of a woman may be Ecclê° 26. 9 knowne by the pride of her lookes And an harlot will make a man to beg Prou. 6. 26 his bread §. 6. I haue compassed about saith Salomon Eccles 7 27. 28. both I and mine hart to know and to enquire and to search wisedome and reason and to know the wickednes of folly the foolishnes of madnes and I finde more bitter then death the woman whose hart is as nets and snares and her hands as bands hee that is good before God shall be deliuered from her but the sinner shall be taken by her The lippes of a strange woman saith Prou 5 3 4 5 hee droppe as an honny-combe and her mouth is more soft then oyle but the end of her is bitter as vvorme-wood and sharp as a two edged sword Her feete goe down to death and her steps take hold on hell Shee weigheth not the vvay of life her verse 6. paths are moueable thou canst not know them Beeing foule by nature shee notwithstanding deceiueth the simple vvith her Hermes painted face and vnder faire white ruddie colours shee hideth her filthy and ill-fauoured visage Shee lyeth also in waite as for a pray Prou 23 28 shee increaseth the transgressours among men §. 7. Keepe thy way farre from her and come Prou 5 8 not neere the doore of her house For a whore is as a deepe ditch and a Prou 23 27 strange woman is as a narrow pit Let not thy heart decline to her wayes Prou 7 25 26 neither wander thou in her pathes for she hath caused many to fall downe wounded and the strong men are all slaine by her Her house is the vvay vnto the graue verse 27. which goeth downe vnto the chambers of death Her mouth likewise is as a deepe pit Prou 22 14 and he with whom the Lord is angry shall fall therein Surely her house tendeth to death and Prou 2
tongue to slaunder them that be dead Be alwayes one to thy friende aswell in Mar. Aur. aduersitie as in prosperitie and keepe thy promise as truly as thou wouldest pay thy debt Vse in all things and towards all men a Socrates simple veritie without fraude deceit or guile eyther in word or deed And be not ashamed to doe iustice to euery Boetius man for what-soeuer is doone vvithout iustice is tyrannie §. 30. Doe no secrete thing before a stranger Ecclê° 8 18 for thou canst not tell vvhat hee goeth about Neither tell the thoughts of thy heart Ecclê° 8 19 vnto euery man least he be vnthankfull to thee and put thee to reproofe Dishonour no man in his olde age for Ecclus 8. 6 they were as wee which are not old Sit not at all with another mans wife neither Ecclê° 9 11 lie with her vpon the bed nor banket with her least thine hart incline vnto her and so through thy desire thou fall into destruction Be not glad of the death of thine enemy Ecclus. 8 7 but remember that wee must die all and so enter into ioy Be gentle and curteous to euery one but Theophras flatter no man neyther suffer thy selfe to be flattered of any Be familiar with fewe men and beware Macrobius whom thou trustest Be patient constant in the time of aduersitie Arnobius and in thy prosperitie be of an humble spirit §. 31. If thy parents wexe poore supply theyr Socrates want with thy wealth if froward with age beare patiently with their imperfections And striue not with thy father mother Anacharsis in words although thou tell the truth If thou haue sonnes bring them vp in Ecclê° 7 23 nurture and learning hold them in awe euen from their youth Chasten thy childe while there is hope Prou. 19 18 and let not thy soule spare for his murmuring For it is better that thou should'st make Antisth thy sonne weepe in his youth then hee should make thee mourne when thou art old If thou haue daughters keepe theyr bodie Ecclê° 7 24 and shewe not thy face cheerefull towards them Suffer not thy daughter to walke abroad Anaxag after her owne will for it is the ready vvay to bring her to wickednesse If thy daughter be not shamefast holde Ecclê° 26 10 her straitly least she abuse herselfe through ouermuch libertie Take heed of her that hath an vnshamefast Ecclê° 26 11 looke meruaile not if she trespasse against thee For. as one that goeth by the way and Ecclê° 26 12 is thirstie so shall shee open her mouth drink of euery next water by euery hedge shall she sitte downe and open her quiuer against euery arrow §. 32. Let no couetous man haue any rule ouer Aristotle thee neither yeeld thy selfe subiect vnto couetousnesse for the couetous man wil deceiue thee of thy goods and couetousnesse will defraude thee of thy life If thou intendest any thing whereof may Xenocrates grow any goodnes deuise to proceed with all diligence but if by thy workes may chaunce that which is euill then be as forward to conquer thy will Sowe good works and thou shalt reape Socrates the flowers of ioy and gladnesse When thou risest in the morning determine Pythagoras so to spend the day following as though at night a graue should be thy bed Endeuour thy selfe at all times to doe so Plato well that the wicked may rather enuie thee for thy vertuous life then good men pitty thee for thy euill liuing So liue and so hope as though thou Thales shouldest die immediatly Order thy selfe so that thy soule may alwayes Pythago be in good estate what-soeuer become of thy body §. 33. Be not as a Lyon in thine owne house Ecclus 4 30 neyther beate thy seruaunts for thy fantasie nor oppresse them that are vnder thee Doe nothing vvithout aduisement so Ecclê° 32 20 shall it not repent thee after the deede Be not excessiue toward any without Ecclê° 33 28 discretion doe nothing Let reason goe before euery enterprise Ecclê° 37 16 and counsell before euery action Thinke first then speake and last of all Isocrates fulfill Liue alwayes with thine vnderlings as Mar. Aurel. thou wouldest thy betters should liue with thee do to all men as thou wouldest be done by §. 34. Be not ashamed to heare the truth of Socrates whomsoeuer it be for truth is so noble of it selfe that it maketh them honorable that pronounce it Be sober and chast among young folkes Plato that they may learne of thee and among old that thou mayst learne of them Learne those thinges whilst thou art a Anaxag chylde as may afterward profite thee by practise when thou art a man And let it not grieue thee in youth to Socrates follow vertue for if thou deferre it off till age it will seeme like a heauie burden vnpleasant to be borne §. 35. Holde friendship with many men neuerthelesse Ecclus 6 6 haue but one counsellour of a thousand If thou get a friende proue him first verse 7 8 be not hastie to credite him For some man is a friende for is owne occasion and will not abide in the day of thy trouble Againe some friende is but a companion verse 10. at thy table and in the day of thine affliction he continueth not But in thy prosperitie he will be as thou verse 11. thy selfe and will vse libertie ouer thy seruaunts If thou be brought low he wil be against verse 12 thee and will hide himselfe froÌ„ thy face Contrariwise a faithfull freende is a verse 14. strong defence hee that findeth such an one findeth a treasure §. 36. Abide not thou in the errour of the vngodly Ecclê° 17 27 but prayse the Lord before death For thankfulnes perrisheth from the verse 28. dead as though hee were not but the liuing and he that is sound of hart praiseth the Lord and reioyceth in his mercy Number not thy selfe in the multitude Ecclus 7 16 17 of the wicked but remember that vengeance will not be long in tarrying and that the rewarde of the vngodly is fire and wormes Seeke not death in the error of your life Wisd 1 12 13. destroy not your selues thorow the works of your owne hands for GOD hath not made death neither hath hee pleasure in the destruction of the liuing Righteousnes is euerlasting and immortall Wisd 1. 15 but vnrighteousnes bringeth death To depart from euill is a thankful thing Ecclus 35 3. to the Lord and to forsake vnrighteousnesse is a reconciling vnto him ¶ Of trouble and affliction whereby GOD tryeth the harts of all such as faithfully loue him PROVERBS 17. verse 3. As is the sining pot for siluer and the fornace for gold so the Lord tryeth the harts ¶
mee they will persecute you also If they haue called the Maister of the Math 10 25 house Beelzebub howe much more them of his houshold But all these thinges will they doe vnto Iohn 15 21 you for my Names sake because they haue not knowne him that sent mee Yea the time shall come that whosoeuer Iohn 16. 2. killeth you will thinke that he dooth God seruice Notwithstanding blessed are ye if you 1. Pet. 3. 14. suffer for righteousnes sake For vnto such appertaineth the kingdome Math 5 10 of heauen Yea blessed are yee when men reuile Math. 5 11 12. you and persecute you and say all manner of euill against you for my sake falselie reioyce and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you §. 5. Let not saith he your harts be troubled Iohn 14. 1. yee beleeue in God beleeue also in me In the world ye shall haue affliction but Iohn 16 33 be of good comfort I haue ouer-com the world And feare not them which kill the bodie Math. 10. 28 Luk. 12 4. 5 and after that are not able to doe any more but rather feare him which is able to destroy both body soule in hell yea I say vnto you feare him For what shall it profit a man though Math 16. 26 hee should winne the whole world if hee lose his ovvne soule or what shall a man giue for recompence of his soule VVho-soeuer therefore shall confesse Math 10 32 mee before men him will I confesse also before my Father which is in heauen But vvho-soeuer shall denie mee before verse 33 men him will I also denie before my Father which is in heauen Who-soeuer likewise shal be ashamed Luke 9. 26 of mee and of my words of him shall the sonne of man be ashamed when hee shall come in his glory and in the glory of the Father and of the holy Angels §. 6. Deerely beloued saith S. Peter thinke 1. Pet. 4 12. it not strange concerning the fierie tryall which is among you to prooue you as though some strange thing were come vnto you But reioyce in as much as yee are partakers verse 13. of Christes sufferings that when his glorie shall appeare yee may be glad and reioyce For vvee must through many afflictions Acts 14 22 enter into the kingdome of God And all that will liue godly in Christ Iesus 2. Tim. 3. 12 shall suffer persecution §. 7. If yee be railed vppon for the Name of 1. Pet 4 14. Christ blessed are you for the Spirit of glory of God resteth vpon you which on their part is euill spoken of but on your part is glorified But let none of you suffer as a murtherer 1. Pet 4 15. or as a theefe or as an euill dooer or as a busie-body in other mens matters But if any man suffer as a Christian let verse 16. him not be ashamed but let him glorifie God in that behalfe For it is better if the will of God be so 1 Pet 3 17. that yee should suffer for well-doing then for euill doing And the lesse iustice that a godly man Tremelius findeth at the handes of the vngodly the more comfort shall he receiue in cōscience at the mercifull hand of God §. 8. My sonne saith Sirach submit not thy Ecclus 4 27 28. selfe vnto a foolish man neyther accept thou the person of the mightie But striue for the truth vnto death and defende iustice euen to the losse of thyne owne life and the Lord thy God shall fight for thee against thine enemies Be fauourable to all men be likewise in Socrates subiection to al lawes but aboue al things fulfill the will of God rather then the will of man For a righteous and godly man hauing Pet. Ramus in him the spirit of zeale and constancie neuer feareth in his afflictions the crueltie of any man but vvill boldlie to the death stand vnto the truth And forasmuch as hee knoweth that Rauisius almightie God is the truth and that truth is GOD hee likewise wisely considereth that he which departeth from the one departeth from the other But hee that eyther for feare of punishment Hemingius or else in hope of a Tyrants fauour forsaketh the truth before men vpon earth leaueth the most certaine promise of perpetuall felicitie for an vncertaine assurance of short-lasting vanitie and by seeking to deliuer his body from danger cloggeth his conscience with griefe and his soule with sorrow §. 9. If then thou be desirous to liue euerlastingly Gueuara faint not at any time vnder the burden of thine afflictions neither be thou mooued from thy hope of heauens helpe through the multitude of thy miseries but patiently put thy trust in the promises of Gods mercie and pray often for such perseuerance as may bring thee to eternall blessednes In all thy troubles stand vnto the truth Plotinus and commit thy selfe in thy greatest necessitie wholy altogether to the most high and mighty GOD neyther fearing them that threaten nor beleeuing thē that speak thee faire but trust in him alone that is most kinde and compassionate true of his promise and able to make both his vvord and worke good For more wisedome is it that a man for Hermes his soules sake shoulde suffer death then lose his soules happines for the loue of this life Blessed therfore is the man that endureth Iames 1 12 tentation for when hee is tryed hee shall receiue the crowne of life vvhich the Lorde hath promised to them that loue him §. 10. The peaceable and blessed life of the Bernard godly saith S. Bernard is in heauen and is onely to be attained vnto by faith patience and perseuerance For as without fayth it is vnpossible to Hillarius please God so without patience and perseuerance no man shall see God And although indeede the death of the Basill bodie by diuers meanes for diuers causes be vnto many men very tedious and bitter yet the death therof for the testimonie of Gods truth is vnto the godly man most easie most ioyfull most sweete and most delectable because he seeth through the eye of fayth the present performance of all Gods heauenly promises made vnto him in his holy word if he zealously continue constant in the veritie of his Christian profession §. 11. Thou therefore my sonne saith Paule vnto Timothie suffer affliction as a good 2. Tim. 2. 3. 4. souldiour of Iesus Christ No man that warreth entangleth himselfe with the affayres of this life because hee would please him that hath chosen him to be a Souldiour And Christ beeing our Captaine hath Rauisius called vs by the voyce of his Gospell to a spirituall warfare The foes against whom wee must continually fight are fleshlie assaultes worldly wickednes and the deceits of the deuill
Our warre-weapons and armour is the shielde of fayth the sworde of the Spirit the brest-plate of righteousnesse and the helmet of saluation The reward of conquest is a crowne of Rauisius life to him that ouer-coÌ„meth which God himselfe hath promised to euery man that perseuereth in vvell-dooing to the end But hee that coward-like leaueth the battaile and forsaketh the fielde shall be pursued spoyled and made a pray to his infernall enemy For no man that striueth for a maisterie 2 Tim 2. 5 shall be crowned except hee striue as hee ought to doe Neyther is hee that putteth his hande to Luke 9 62. the plowe and afterward looketh backe any meete member for the kingdome of God §. 12. If vve suffer with Christ wee shall also 2. Tim. 2. 12 raigne with him but if wee denie him hee also will denie vs. And looke vvith what courage a Christian Pet. Mar. in the time of his triall shall confesse the truth and acknowledge Christ to be his Captaine with as great consolation inward ioy shal his conscience be comforted at the houre of death when his soule is forsaking the prison of his bodie For this is thanke-worthy if a man for 1. Pet 2 19. conscience toward God endure greefe suffer wrong vndeserued §. 13. Take my brethren the Prophets saith Iames 5 10. Saint Iames for an ensample of suffering aduersitie of long patience which haue spoken in the Name of the Lord. And let likewise that generall testimonie which the Writer to the Hebrues giueth in commendation of all the Saints of the olde Testament sufficiently moue vs to be perfectly patient in all our tribulations according to their example where he saith Some of them were tryed by mockings Hebr 11 36 37 38 and scourging some by bondes and imprisonment some were stoned some vvere hewen in sunder some were tempted some were slaine with the sword som went vp and downe in Sheepes skinnes Goates-skinnes in great neede afflicted tormented vvandering in Wildernesses in Mountaines in Dennes and in hollowe Caues of the earth the World not beeing worthy of them Others also were racked woulde not Hebr. 11 35 be deliuered that they might receiue a better resurrection §. 14. Besides these we finde also that the Apostle S. Paule himselfe his fellow seruaunts vnder Christ in the Newe-testament are most worthy examples to be remembred For in diuers places of his Epistles hee spareth not to speake both of his owne and the rest of the disciples sufferings but for himselfe onely in his Epistle to the Corinthians he saith I take pleasure 2. Cor. 12. 10. in infirmities in reproches in necessities in persecutions and in anguish for Christes sake for vvhen I am vveake then am I strong Likewise in the Acts we read that when he was fore-told by a certaine Prophet named Acts 21 11 12. Agabus what trouble shoulde befall him at Ierusalem he desisted not from his iourney thether but rather reproued them that sought with teares to perswade him to the contrarie saying * What doe you verse 13 weeping and breaking mine hart For I am ready not to be bound onely but also to die at Ierusalem for the Name of the Lord Iesus For Christ is to mee both in life and in Philip 1 21 death aduantage And I count all things to be losse and Phil. 3 8 9. iudge them to be dunge that I may winne Christ and be found in him §. 15. Also in the afore-named Epistle to the Corinthians both in the behalfe of himselfe and the rest of his fellow helpers he saith Brethren wee would not haue you 2. Cor. 1. 8. 9 ignorant of our affliction which came vnto vs in Asia how we were pressed out of measure passing strength so that we altogether doubted euen of life Yea wee receiued the sentence of death in our selues because wee should not trust in our selues but in God which raiseth the dead Againe in the 4. chapter of the same 2 Cor 4 8 9 Epistle he saith Wee are afflicted on euerie side yet are we not in distresse we are in doubt but yet we despaire not wee are persecuted but not forsaken cast downe but we perrish not Euery where wee beare about in our bodie verse 10 11 the dying of the Lord Iesus that the life of Iesus might also be made manifest in our bodies for wee which liue are alwaies deliuered vnto death for Iesus sake that the life also of Iesus might be made manifest in our mortall flesh As it is written For thy sake ô Lorde Rom 8 36. are we killed all the day long we are counted as sheepe appoynted to be slaine Neuerthelesse in all these things wee are verse 37 more then conquerours through him that loued vs. §. 16. VVherefore let vs also seeing that wee Heb 12 1 2 are compassed with so great a clowde of witnesses cast away euery thing that presseth downe and the sinne that hangeth so fast on Let vs run with patience the race that is set before vs looking vnto Iesus the authour and finisher of our fayth who for the ioy that was sette before him endured the crosse and despised the shame and is set at the right hand of the throne of God Consider therfore him that endured such verse 3 speaking against of sinners least ye should be wearied and faint in your mindes Cast not away your confidence vvhich Heb 10 35. 36 37. hath great recompence of reward for wee haue neede of patience that after yee haue done the will of God ye might receiue the promise For yet a very little while hee that shall come wil come will not tarry Be patient therefore brethren vnto the comming of the Lord. Behold the husbandman Iames 5 7 8 waiteth for the precious fruite of the earth and hath long patience for it vntill he receiue both the former the latter raine Be yee also patient therefore settle your harts for the coÌ„ming of the Lord draweth neere And the GOD of all grace which hath 1 Pet 5 10 called vs vnto his eternall glory by Christ Iesus after that yee haue suffered a little make you perfect confirme strengthen and stablish you For if wee liue wee liue vnto the Lord Rom 14 8 if we die we die vnto the Lord so that whether we liue or die we are the Lords And none neede to feare death saue Socrates those which haue committed so much wickednes as after death deserueth damnation §. 17. Wherfore let them that suffer according 1 Pet 4 19 to the will of God coÌ„mit their soules vnto him in wel doing as vnto a faithful Creator And let all the troubles that can come Pet. Lomb. vppon thee for thy good conuersation in Christ be borne with boldnes comforted with confidence vnder-propped with patience For the necessary patience of him that Ecclê°
Mar. Aurel. those men which be good among so many euils in this life should be greatly honoured with God after theyr death And assuredly it is to be beleeued that Plato all they which in this worlde follow vertue and liue more godly then other men shall after their soule is by the stroke of death departed from theyr body ascend vp into a purer life and dwell for euer in the presence of God Happy therefore are the righteous yea Gueuara double happy are the righteous First for that they shal in this life be blessed in their labours from GOD with aboundance of all things necessary for them Secondly for that they shall be made partakers of Gods endlesse glory in the world to come §. 29. VVhere among many other fauours and inestimable delights from the Maker Hemingius of all things granted vnto them they shall be permitted daily to behold the beautie of all beauties most to bee reioyced in namely the vnmeasurable maiestie amiable countenaunce of Almightie GOD theyr Creator Father and Preseruer According to that sentence of our Sauiour in the Gospell where he saith * Blessed Math. 5. 8. are the pure or vpright in hart for they shall see GOD. Not as wee see nowe for nowe wee see 1. Cor. 12. 13. through a glasse darkly but then shall vve see face to face Nowe wee knowe in part but then shall we knowe euen as wee are knowne §. 30. Then also shall the iust men shine as Math. 13. 43 the Sunne in the kingdome of theyr Father And they that in this world turne many Dan 12 3 to righteousnes shall shine as the starres for euer and euer They shall sit also vvith Christ himselfe Math. 19. 28 in his kingdome vpon twelue thrones iudge the twelue Tribes of Israell Yea they shall iudge the Nations and Wisd 3 8 haue dominion ouer the people theyr Lord shall raigne for euer-more §. 31. Then shall the righteous stand in great Wisd 5. 1. boldnesse before the face of such as haue dealt extreamely with them and taken away theyr labours And vvhen the vngodly see them they verse 2 shall be vexed with horrible feare shall stand amazed at theyr wonderfull deliuerance And changing then theyr mindes and verse 3 sighing through inward greefe they shall say within thēselues These are they whom wee some-time had in derision and iested vpon VVee fooles thought theyr life to be Wisd 5 4 madnesse and theyr end to be without honour But loe howe they are counted among verse 5 the chyldren of God and theyr portion is among the Saints §. 32. Then as Anselmus saith shall all the Anselmus whole company or number of the righteous receiue fully theyr rewarde together from GOD and they shall euery one of them be blessed of him with sundry blessings both in bodie and soule They shall first and formost be blessed The seuerall blessings that the bodies of the faithfull shall receiue in the kingdome of heauen According to the saying of Anselmus in body with such wonderfull beauty that they shall euery way be equall to the Sunne in brightnes and glory Secondly they shal be endued with such agilitie or quicknes that they shall be like vnto the Angels of GOD in theyr speedie moouing Thirdly theyr fortitude shall be so sufficient that no creature what-soeuer shall be able to withstand theyr strength Fourthly theyr libertie shall be so free secure that nothing shall haue any power eyther to hinder or resist them Fiftly they shall possesse perfect health vvithout any manner of greefe or infirmitie Sixtly they shal be throughly filled with an ineffable delight and vvholy replenished with an vnspeakeable aboundance of inestimable ioy Yea euery part and member of them shall be filled with such wonderful sence and feeling of incomparable pleasure and delight that the whole man shall quaffe of the riuer of Gods pleasure and be made drunke vvith the plentie of ioy vvhich hee shall haue in the House of the Lord. Seauenthly they shall be blessed vvith such length and perpetuity of life as shall neuer receiue any end but cōtinue alwaies in eternall ioy and pleasure and endure therein euen with GOD himselfe so long as his life and power lasteth which can neuer come to conclusion nor at any time be diminished §. 33. And as concerning the soules of the The seuerall beatitudes of glorified soules in the kingdom of God According to the saving of Anselmus righteous they shal then also be enriched with as many fauours from GOD as each glorified body hath The first beatitude which shal be giuen them is perfect wisedome for there the soule of euery simple Swaine shall possesse more knowledge vnderstanding then euer did all the Phylosophers or greatest Clarkes in this life The second beatitude or blessednesse of the soule shal be the true amitie vnfayned friendship of one righteous person to another as members all of one body whose head is Christ Iesus the Lord. And in that blessed societie shal neuer be any enuy hatred or discorde but euen as long and as well as any man in that kingdome dooth loue himselfe so long and so well shall he loue euery one else that resteth in the same fellowship with him Theyr third beatitude shall be the concord or agreement which then shal rest betweene the body and the soule of euery Saint that disagreed in this life for they shal then be at peace and vnitie the body shall will as the soule willeth and the soule shall desire as the body desireth so that in all poynts there shall be perfect agreement betweene them Besides this concord shal not onely rest betweene the body soule of euery particuler Saint but also between the whole congregation of the godly for they shal will no contrarieties but all shall will as one willeth and one shall will as all willeth Their fourth beatitude shal be honour for almightie GOD shal then fully deliuer all his Saints from the filthy vlcers of sinne many miseries and infinite infirmities passions where-vnto the corruption of the flesh made them in this vvorlde daily subiect Hee shall heale them restore them to perfect health most mercifully adorne them with the ornament of absolute righteousnes and immortality He shall adopt them for his sonnes and chyldren and shall make them inheritours of his heauenly kingdome and coheires with his best beloued and onely begotten sonne Christ Iesus Theyr fift beatitude shall be power for the righteous shal then be able to doe what they wil because they shal haue the Creator of heauen and earth agreeable in all things to what-soeuer they desire Theyr sixt beatitude shall be securitie that is they shal not onely haue power to doe what they wil and to enioy what pleasure soeuer theyr hart desireth but they shall also be without any feare or doubt of euer losing the same seeing God which is
euerliuing GOD to maintaine it which shal neuer be wearie §. 31. Rightly therefore is hell termed the hold â—rasmus of horrour distresse and misery and the Cell of torment griefe and vexation Wherein nothing els is to be heard but Cassiâ—dorus onely the furious raging of hellish tormentors and the ruthfull lamentations of damned persons Where all hope of ease and comfort for Gregory euer is exempted no redemption from thence may be expected For after the vvhole company of most Anselmus miserable damned vvretches haue there suffered torments both in soule and bodie for their sinnes as many thousand yeres as there haue been dayes since the beginning of the vvorld or as there be drops of water in the deepest Sea yet shall they then notwithstanding haue as farre to the ende of theyr punishment as they had the first day of theyr entrance into those greeuous calamities And as long as Almighty God shall be GOD which is for euer and euer world without end so long shall the wicked burne in the tormenting lake of fire brimstone vvithout mittigation of theyr miseries hope of heauenly fauour or likelihood of any releasement From the which pit of endlesse perdition and stinking dungion of eternall darknesse hee that is the Father of mercies and God of euerlasting glory deliuer all those that belong vnto him for his beloued Sonne Iesus Christ his sake our only Lord and Sauiour Amen FINIS ¶ Behold howe I haue not laboured for my selfe onely but for all them that seeke vvisedome Ecclus. 24. 39. Vnto God alone be giuen all praise honour glory ⧠A necessary Table of all the speciall matters contained in this Booke ¶ The seuerall matters handled in the first Discourse THat the Lord our God is immortall inuisible euerlasting page 1. 2. 3. 4. Of the mightie power of GOD. page 6. 7. 8. 9. c. That it belongeth onely vnto GOD to pardon our sinnes page 23. 24. 25. Of the wisedome of God page 31. Of the knowledge of God page 38. That the Lord God knoweth both the godly and vngodly page 40. 41. Of the great mercie and louing kindnes of God page 43. 44. That the mercy of God is both generall and speciall page 46. Of the iustice of God page 53. The iustice of God deuided by S. Ambrose into three parts page 56. Of three speciall causes that daily moue men to sinne against God page 57. Of the vvayes of God page 63. That the wayes of God are to be taken for all manner of his dooings page 64. That the Lorde is righteous in all his wayes page 65. That the wayes of God are not like vnto the wayes of man page 66. Of the word of God page 68 The authoritie of Gods word page 70 That Gods word coÌ„taineth in it al things needfull for our saluation page 72 That Gods vvorde is easie to be vnderstoode page 74 75 Of the workes of God 76 77 That of all the works of God man is the cheefest page 83 Howe man is saide to be the Image of GOD. page 83 84 God hath created man foure seuerall vvayes page 84 ¶ The seuerall matters handled in the second Discourse OF man of his naturall inclination page 90 91 92 c That man hath no free-will of himselfe to doe any thing that is good page 97 98 99 c That mans naturall free-will reacheth onely but to carnall and worldly matters page 100. Of the shortnes and vncertaintie of mans life page 106 Of the many miseries hapning to man in this life page 113 The causes why God suffereth man to be so much subiect to misery page 121 Of the parting of the soule from the bodie and of the immortalitie thereof 125 Of the first Iudgement after death page 132 133 Of the last Iudgement after death page 135 136 Of the vncertaine time of the last Iudgement page 142 ¶ The seuerall matters handled in the third discourse OF Christ page 146. That by him were all things created page 147 That Christ hath all power giuen him both in heauen and in earth page 148 That Christ is the way the truth the life vnto the kingdome of heauen page 148 149 That Christ is both the power of God and the wisedome of God page 150 That Christ is our wisedome and righteousnes sanctification and redemption c. page 150 151 The seuerall causes of Christes coÌ„ming into the world and the necessity thereof page 152 153 That Christ came to offer grace vnto all men page 152. That Christ came to fulfill the Lawe to make satisfaction vnto his Father for our offences page 153 That Christ came into the world both true God and true man page 154 That Christ came downe from heauen to vs that wee might ascend vp to heauen by him page 157 That Christ came to loose or destroy the workes of the deuill page 157 That Christ came to seeke and to saue that which was lost page 157. Of the Passion Death Buriall Resurrection ascention of our sauiour Christ according to the Scriptures page 158 159 160 161 c That Christ was deliuered to death by the determinate counsell and fore-knowledge of God page 165 166 Of the seuerall benefites which wee haue by the death resurrection and ascention of our Sauiour Christ page 172 173. c That Christ by his death gaue himselfe a raunsome for all men page 172 That Christ was clothed vvith death that hee might thereby kill death for vs. page 173 That Christ by his death hath destroyed him that had the power of death 173. That Christ hath taken on him our infirmities and borne our paines page 174 That Christ hath redeemed vs from the curse of the law when he was made a curse for vs. page 176 That when Christ suffered death in his flesh vpon the Crosse the God-head and manhood were together page 177 Of foure benefites that wee receiue by the death of Christ page 177 That the meanes of our saluation by the death of Christ are two-fold 178 That Christ by his death hath put out the hand-writing that was against vs contained in the Law written page 178. That like as Christ by his owne power raised himselfe to life so by his own power hee is able to raise vp all them that are his members page 183. That the resurrection of Christ vvas long since prefigured in Adam 184 That Christ our Sauiour is ascended into heauen and sitteth for euer at the right hand of God page 185 That although Christ be absent from vs as concerning his humanitie yet hee is alwaies present with vs by the power of his diuinitie page 186 That Christ by his ascention hath taken sinne and sathan prisoners page 187 That Christ is ascended to prepare a place for vs in heauen page 187 That Christ being in heauen at the right hand of God maketh request vnto his Father for vs. page 189 That although Christ be both GOD and man yet
learne in youth then in age to be vnskilfull §. 6. Sanctifie the Lorde God in your harts 1 Pet 3 15. 16. saith the Apostle and be ready alwayes to giue an aunswere to euery man that asketh you a reason of the hope that is in you and that with meekenes reuerence hauing a good conscience that when they speake euill of you as of euill dooers they may be ashamed which blame your good conuersation in Christ Yea let the vvord of Christ dwell in Colos 3. 16. you plenteously in all wisedome teaching and admonishing your owne selues in Psalmes and Hymnes spirituall songs singing with a grace in your harts vnto the Lord. And whatsoeuer yee shall doe in vvord verse 17. or in deed do all in the Name of the Lord Iesus giuing thanks to God euen the Father by him For God is a Spirit and they that worship Iohn 4. 24 him must worship him in spirit and truth He is likewise a God of wonderfull great Tertullian power might and majestie and therefore we ought alwaies to serue him truely with feare and reuerence §. 7. I beseech you brethren by the mercies Rom 12. 1. 2. of God saith S. Paule that yee giue vp your bodies a liuing sacrifice holy acceptable to GOD which is your reasonable seruing of God And fashion not your selues like vnto this world but be ye changed by the renewing of your minde that yee may proue vvhat is the good vvill of God and acceptable and perfect Lay apart all filthines and superfluitie Iames 1 21. 22. of maliciousnes and receiue with meekenesse the vvorde vvhich is grafted in you which is able to saue your soules And bee yee dooers of the vvord and not hearers onely deceiuing your selues For if any man heare the word doe verse 23 24 it not he is like vnto a man that beholdeth his naturall face in a glasse For when hee hath considered himselfe he goeth his way and forgetteth immediatly what manner of one hee was But who so looketh in the perfect Lawe verse 2◠of libertie and continueth therein he not beeing a forgetfull hearer but a dooer of the worke shall be blessed in his deede For the hearers of the Law are not righteous Rom 2. 13 before God but the dooers of the lawe shall be iustified And not euery one that saith vnto Christ Math 7 21. Lord Lord shall enter into the kingdome of heauen but hee that doth the will of God which is in heauen Take heede therefore that yee vvalke Ephe 5. 15. 16 circumspectly not as fooles but as wise redeeming the time for the dayes are euill That is that ye cast off concerning the Ephe 4 22 23 24 conuersation in time past the olde man which is corrupt through deceiueable lusts and be renewed in the spirit of your mind And put on the newe man which after God is created in righteousnes true holinesse For the grace of GOD that bringeth Titus 2. 11. 12. saluation to all men hath appeared and teacheth vs that we should denie vngodlines and worldly lusts and that we should liue soberly righteously and godly in this present world Looking for the blessed hope and appearing of the glory of the mightie God verse 13. 14. and of our sauiour Iesus Christ who gaue himselfe for vs that hee might redeeme vs from all iniquitie and purge vs to be a peculier people vnto himselfe zealous of good workes §. 8. Forasmuch then as Christ hath suffered ◠Pet. 4 1. for vs in the flesh arme your selues likewise vvith the same minde which is that hee vvhich hath suffered in the fleshe hath ceased from sinne that hee hence-foorth should liue as much time as remaineth in verse 2. 3 the flesh not after the lusts of men but after the will of God For it is sufficient for vs that wee haue spent the time past of the life after the lust of the Gentiles walking in wantonnes lusts in excesse of wines in excesse of eatings in excesse of drinkings and in abhominable Idolatries Therefore if any man be in Christ let 2. Cor. 5. 17. him be a newe creature For they that are Christes haue crucified Gala 5 24 the flesh with the affections the lusts §. 9. The night saith the Apostle is past Rom 13 12 13. 14 the day is at hand let vs therefore cast away the works of darknes let vs put on the Armour of light so that we walke honestly as in the day not in gluttony and drunkennes neither in chambering and wantonnesse nor in strife enuying But put yee on the Lord Iesus Christ take no thought for the flesh to fulfill the lusts thereof * For if yee liue after the flesh ye Rom 8 13 shal die but if yee mortifie the deedes of the body by the Spirit ye shall liue VValke then I say in the Spirit and yee Gala. 5. 16 17 shall not fulfill the lusts of the flesh for the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary one to another so that ye cannot doe the same things that ye would Striue therefore to enter into heauen at Luke 13 24 the straite gate for many will seeke to enter in and shall not be able §. 10. If yee be risen with Christ seeke those Colo 3 1 2 things which are aboue vvhere Christ sitteth at the right hande of God Set your affections on thinges which are in heauen and not on things which are on the earth Gird vp the loynes of your minde be sober and trust perfectly on the grace that is 1 Pet 1 13. 14 15 16. brought vnto you by the reuelation of Iesus Christ as obedient children not fashioning your selues vnto the former lusts of your ignoraunce but as hee vvhich hath called you is holy so be ye holy in all manner of conuersation because it is written Be yee holy for I am holy Let no corrupt communication proceed Ephe. 4. 29. out of your mouthes but that vvhich is good to the vse of edifying that it may minister grace vnto the hearers For euill speakings corrupt good manners 1 Cor 15 33. And those thinges are alwaies vnhonest Iraeneus to be spoken of vvhich are filthy to bee done Onely let your conuersation be as it becommeth Philip. 1. 27 the Gospell of Christ That ye may walke worthy of the Lord Colos 1 10 and please him in all things beeing fruitefull in all good works and increasing in the knowledge of God Who hath saued vs and called vs with 2. Tim 1 9. 10 an holy calling not according to our workes but according to his owne purpose and grace which was giuen to vs through Christ Iesus before the vvorlde was but is now made manifest by the appearing of our Sauiour Iesus Christ who hath as I haue already declared abolished death and hath
18 19 20. her pathes vnto the dead All they that goe vnto her returne not againe neyther take they holde of the wayes of life Therefore walke thou in the way of good men and keepe the wayes of the righteous For the iust shall dwell in the Land and Prou 2 21 22 the vpright men shal remaine in it But the wicked shall be cut off from the earth and the transgressours shall be rooted out of it ¶ A breefe collection of certaine other godlie preceps and counsels §. 1. THou shalt not saith the Lord raile vpon Exod 22 28 the Iudges neither speake euill of the Ruler of thy people Curse not the King no not in thy thought neither curse the rich in thy bed-chamber Eccle. 10. 20 For the foule of the heauen shal carry the voyce that which hath winges shall declare the matter Beware therefore of murmuring which Wisd 1. 11. profiteth nothing refraine your tunge from slaunder for there is no word so secrete that shall goe for nought and the mouth that speaketh lyes slayeth the soule §. 2. Thou shalt not follow a multitude to do Exod 23 2 euill neither agree in a controuersie to decline after many ouerthrow the truth Be not carried about with euery winde Ecclê° 5 9 and goe not into euery way for so dooth the sinner that hath a double tongue Stand fast in thy sure vnderstanding verse 10. in the way and knowledge of the Lord haue but one manner of word and follow the word of peace and righteousnes In no wise speake against the vvorde of Ecclê° 4 25 truth but be ashamed of the lyes of thine owne ignoraunce Be not disobedient to the feare of the Ecclus 1 33 Lord and come not vnto him with a double hart Be not an hypocrite that men shoulde verse 34. speake of thee but take heede vvhat thou speakest Exalt not thy selfe least thou fall and Ecclus 1 35 bring thy soule to dishonour and so God discouer thy secrets and cast thee downe in the middes of the congregation because thou wouldest not receiue the true feare of God and because thine heart is full of deceite §. 3. My Son saith Salomon feare the Lord Prou 24 21 22 and the King and meddle not with them that are sedicious for theyr destruction shall come suddainly Goe not forth hastilie to strife least thou know not what to doe in the end thereof Prou 25 8 when thy neighbour hath put thee to shame Striue not for a matter that thou hast not to doe with and sitte not downe in the Ecclê° 11 9 iudgement of sinners For hee that passeth by and medleth with the strife that belongeth not vnto Prou 26 17 him is as one that taketh a dogge by the eares §. 4. Grieue not saith the Apostle the holie Ephe 4 30 Spirit of God by whom yee are sealed vnto the day of redemption But stand alwayes in dread to doe any thing whereby thy conscience may bee Theophil wounded for the conscience is soone wounded yea sooner then thou art aware of §. 5. Let none saith Moises be founde among Deut 18 10 11. you that maketh his sonne or his daughter to goe thorowe the fire or that vseth witch-craft or a regarder of times or a marker of the flying of foules or a Sorcerer or a Charmer or that counselleth with spirits or a Sooth-sayer or that asketh counsell at the dead For all that doe such things are abhomination Deut 18 12 vnto the Lord. §. 6. Giue not that which is holy vnto dogs Math 7 6 saith Christ neither cast yee your pearles before swine least they treade them vnder theyr feete and turning againe all to rent you Seeke not to reforme him that will heare Hermes no reason neither contend much with a foole about matters of wisedome For hee that is obstinate in euill vvill Socrates scorne to be reclaimed by any counsell And doctrine vnto a foole is as fetters Ecclê° 21 19 vpon his feete and manicles vpon his right hand But hee that despiseth the vvorde of Prou 13 13 God hee shall be destroyed And hee that turneth avvay his eare Prou 28 9 from hearing the law euen his prayer shall be abhominable §. 7. Let no man say when hee is tempted I Iames 1 13 am tempted of God for God cannot bee tempted with euill neyther tempteth hee any man But euery man is tempted when hee is Iames 1. 14 drawne away by his owne concupiscence and is intised Say not thou it is through the Lord that Ecclê° 15. 11 I turne back for thou oughtest not to do the things which hee hateth Doe not say the Lord hath caused me to verse 12 erre for hee hath no neede of the sinfull man Besides the Lord hateth all abhomination verse 13 of errour and they that feare GOD loue it not Hee made man from the beginning Ecclê° 15 14 15 16 left him in the hand of his counsell gaue him his commaundements precepts If thou wilt thou shalt obserue the coÌ„maundements testifie thy good will He hath set water and fire before thee stretch out thine hand vnto which thou wilt Hee hath commaunded no man to doe Ecclê° 15. 20 vngodlie neyther hath hee giuen any man licence to sin for hee desireth not a multitude of infidels and vnprofitable chyldren §. 8. Thinke not thy selfe to bee that vvhich Seneca thou art not neyther desire to seeme in shew more rich then thou art in substance Burthen not thy selfe aboue thy power whilst thou liuest neither keepe company Ecclus 13 2 with one that is mightier richer then thy selfe for howe agree the Kettle and the earthen potâ—e together for if the one bee smitten against the other it shall be broken Say not I haue enough possesse many Ecclê° 11 24 things what euill can come vnto me heereafter In thy good state remember aduersitie Ecclê° 11 25 and in aduersitie forget not prosperitie When thou hast enough remember the Ecclus 18 24. 25. time of hunger and when thou art rich thinke vpon pouertie and neede from the morning vntill the euening the time is changed all such things are soone done before the Lord. §. 9. If thou hast riches spend them not too Plato prodigally nor too sparingly so shalt thou neither be needy nor in bondage to thine owne wealth If thou seeme to be rich when thou art Diogenes poore it betokeneth that thy minde is proude though thy wealth be weake but if thou seeme to be poore when thou art rich it argueth a couetous desire vvith a full coffer §. 10. Be not careful for your life saith Christ Math 6 25 26 27 c. what yee shall eate or what ye shal drinke nor yet for your body what yee shall put on Is not the life more woorth then meate and