But first since in vaine we spend our labour in this matter vnlesse God by his holy spirit expell the blindnesse from our minds as one might the scale from our eyes and through his coniming take awaye our naturall blindnesse making things plaine and manifest and by thys key open and vnlocke vnto vs his secrete will and pleasure we must besides the reading of the holy Scriptures which the Church hath as the one and onely guide and ground of hir fayth in Christ and besides the exercise of the spirit of fayth in the word of God wherby we aspire attaine to the knowledge of discerning of spirites we must I say haue recourse to prayer also and often and earnestly call vpon God almightie and craue his ayde in this maner Giue me vnderstanding O Lorde leade me in the pathes of thy commaundements Incline my heart vnto thy testimonies Open thou mine eyes that I may sée the wonderfull things of thy lawe If the Lord shall make plaine and manifest his will vnto vs and being so manifested shall appoynt vs to report the same t◠others and to declare it to the ignorant and vnlearned we must also pray with the Prophet that it may be auaileable to them and that it slip not out of their memorie but take good roote within their heartes Vpon which indeuor of helping and perswading others that prayer of Esay procéeded Binde fast thy testimonies O Lord make sure thy lawes within my disciples Also we must purpose and determine with our selues earnestly to corect and amend our life For otherwise the vngodly reader or preacher that with a peruerse and crooked minde expoundeth the scriptures and neuerthelesse persisteth still in his wickednesse shall heare what God hath spoken to the sinner Why doest thou saith he set forth my lawes and takest my couenant in thy mouth when as thou hatest to be reformed and doest cast my woordes behinde thée Great submission reuerence and méekenesse must be had in exercising and vsing of the worde of god For God hath a fauour to such as tremble and quake at his sayings and gently he beholdeth him that is of an humble and contrite spirite The Publican that stroke his breast and the Senturion that sayde he was not worthie to haue the Lorde enter into his house these enter by the doore into the shéepefolde The Pharisie boasting of his merits and climing by an other way after high matters entered not in but fell for his pride and arrogant boldnesse was cast downe hedlong when as the other for their true humilitie submission were greatly magnified We must submit our necke vnder the yoke of Christ that we may shewe our selues as Disciples in following our mayster who like a true Shepherd hath pledged his life for his flock and hath yelded himselfe to the most vile contemptuous death of the crosse It followeth that by humble and lowly estimation of our selues we shall shew the mistrust we haue in our own strength we will craue without fayning for the assistance of God and wholy yéelde our selues to the rule and gouernement of his grace By which meanes we may acknowledge the true voyce of the true shepehearde more than eyther the Oxe that knoweth his Lorde or the Asse his maisters stable Rightly therefore the auncient holye Fathers preferred this vertue in Christian pietie aboue others Well and eligantly did Saint Barnard set it before virginitie in this maner of comparison Virginitie sayth he is a comendable vertue but more necessarie is humilitie The one is councelled to be kept the other is commaunded to be had To the one thou art called to the other thou art forced Of the first it is sayde he that can compasse it let him doe of the latter it is spoken vnlesse a man become as one of these little ones he shall not enter into the kingdome of heauen The one therfore is recompenst the other is demaunded at our hands Thou mayst without virginitie be saued wythout humilitie thou canst not Where lamentation is made for virginitie lost there can humilitie pacifie againe Without humilitie I dare take vpon me to say that the virginitie of Mary had not béene so acceptable Vpon whome sayth the worde shall my spirite rest vpon the humble and peaceable he sayth not vpon the virgin so sheweth Marie hir owne selfe He regarded the lowlinesse of his handmayden Although she pleased for hir virginitie yet she conceyued for hir humilitie Howe appeares that euē bicause hir humility doubtlesse brought to passe that hir virginitie was so lyked of Virginitie truely is not with euery one but with farre fewer is humilitie ioyned with virginitie If thou canst not but wonder at the virginitie in Marie endeuour to follow hir humilitie and it is sufficient for thée But if thou be a virgin and haue also the grace of humilitie thou art great whosoeuer thou be Hitherto Barnard Moreouer to come by the pure knowledge of the Scriptures we must bende our selues very much to charitie vnto the which we ought to haue a speciall regarde For else knowledge maketh men haughtie when on the contrarie part charitie edifieth The Apostle willeth vs that we séeke to excell vnto edifying For if we haue all knowledge and haue no charitie we are nothing Adde moreouer to the knowledge of the Scriptures that we must forsake the world with hir pompes and flatteries We must resist Sathan with his craftes and fierie dartes We must not incline our selues to surfeyting dronkennesse and the pleasures of this life but repugne the mocions of the fleshe We must be diligent in our vocation vse abstinence and liue blamelesse in our lyfe And from thence procéedes the promise that who so doth his will the same shal perceiue by the doctrine whose it is And againe Blessed be the cleane in heart for they shall sée god And lastly to the knowledge hereof In so holye a worke we must auoyde disputations which be vngodly and done out of due tyme Whereof if any question shall arise to follow the councell of Gregorie Nazianzen that excellent deuine let vs pourge the mynde from all vice and put of or at leastwise indeuour to put of from our bodies all prouocation to euill For as the sight of him that is bleare eide sayth he is hurt by looking agaynst the Sunne like so it is verie daungerous to handle a thing that is pure with handes vnwashed and a man not to pourge himselfe that he may become a vessell sanctified to honour méete for the vses of the Lorde and prepared to all good woorkes Moreouer these misteries must not at all tymes nor in all places nor of euery one be vsed But at such time as we be voyde of cares of this lyfe and haue not our minde drawne hither and thither with cogitations of this worlde least wée mingle Baulme wyth Durt And among those onely must it bée done who bée studious and desirous to learne not
of God the righteousnesse sanctification and redemption for vs He it is that bare our sinnes vpon his backe on the crosse that we being dead to sinne might liue to righteousnesse This most sacred ground of our religion and reuerent misterie of our redemption is to be exercised in the hearts of euery true christian with a continuall remembraunce And least the same should be forgotten of vs Christ left his bodie in the holy sacrament and misticall banket of his supper which he commaunded to be distributed directly with that perspiquitie of wordes which he himselfe ordeyned and appoynted that it might effectually be a remembraunce of the olde offered sacrifice and playnly as it were with liuely Image to represent the death of our redemer shewing perfectly and after a sort laying it before the eyes of the communicantes that all the people with meditation of so great fearefull a misterie being godly amazed and as it were rauished beyond thēselues shoulde for that time occupie themselues with nothing nor haue any other consideration in their mindes but of Christ onely crucified on the Crosse The sacrament being in this sort ministred according to Christes institution might by meanes of the worthinesse of the wordes and vertue of the holye spirite mightilye worke in the minde and earnestly stirre vp the same and also might plainly before the eyes of all the people discribe Christ paint him out and as Paule hath to the Galathians in a maner crucifie him a newe And hereof growes that excesse of saint Chrisostomes wordes Imagine sayth he the bloud of saluation flowing as it were out of the deuine and vnpolluted side and that spirituall and wonderfull bloud running into the Cup to purifie vs and there the tongue tasting to be made red and blouddie and so drawe nighe and receyue it with pure lips But although I haue as occasion did serue recyted to what ende chiefly that misticall feast doth tende which cōprehendeth chiefly respecteth the declaration of the lords death yet that no man lay to my charge how I haue indirectly past ouer with silence those high benifites besides the cōmon confession of our fayth whereby we wayte for saluation of our soules through one and the same Sauiour and besides the effectuall remēbrance of the mistery of our redemption which to make perfit Christ gaue his bodie to be slain his bloud to be shed I acknowledge also in the instituting of the sacramēt of the Lords supper the singuler loue of God towardes mankinde For he not content onely to redéeme vs and after that redemption to put vs in dayly remembrance therof but he verily also and in déede féedeth and nourisheth the faythfull with his owne liuely fleshe so long as they shall liue here like straungers aliants and till they haue made an ende of this habitation He increaseth thereby our fayth strengthneth vs to abide tribulation confirmes our hope of hauing eternal life kindleth our loue towards him mainteynes our brotherly charitie prolonges our lyfe and frames the same to good order quieteth our consciences and as thoughe he forgatte our sinnes reconciles himselfe againe vnto vs He bréedeth in our mindes thereby spirituall pleasure and delight draweth awaye our ymaginations from the frailtie of our bodies and procureth vs to thinke of immortalitie and that which is most of all he cooples and ioynes vs to himselfe mixeth vs and as I maye say vnites and incorporates vs with him in a most sure bonde Which contriuing and linking one within an other the sensible nature of man can not comprehende Neyther howe he is our heade and we his members and fleshe of his fleshe bone of his bones nor howe he dwelleth and liueth in vs and we in him For if it be a thing to be maruelled at howe we be members one of another and man and wife maye be all one fleshe howe much more wonderfull is this most nighe coopling togither of Christ and vs which doth most truly and certenly not faynedly colourably or phantastically happen vnto such as doe faythfully eate this sacrament Whereat the diuine Prophete being helde with admiration prophecied saying The mercifull and gracious Lorde hath so done his maruellous workes that they ought to be had in euerlasting remembraunce he hath giuen meate to them that feare him Wherefore to this poynt doth the similitude of Cyrillus aptly concurre Euen as sayth he if one take molten ware and poure it to other ware and worketh the whole togither so must it néedes be that who so receyues the fleshe and bloud of the Lorde he be in such sort ioyned to him that Christ be found in him and he in Christ But now that we haue béene occupied in calling to minde the benifites which are annexed to the Lordes supper being dulye ministred as it ought to be and worthylye receyued of the faithfull let vs returne to the matter which we haue in hande that is to say to the great misterie of our saluation and redemption through rememberaunce whereof there groweth peace of conscience and tranquillitie of mynde Whereby though the Deuill putte vs in feare the worlde disquiet vs and the fleshe prouoke vs yet the same remayneth still in perpetuall quietnesse securitie Thence commeth it that the multitude of sinnes and greatnesse of them doe not debarre vs the way to Gods mercie nor the abyding in sinne for a season vtterly take away all hope of forgiuenesse From thence springeth our loue that we haue towardes God which spared not his owne Sonne but for all our sakes gaue him to death and with him gaue vs all good things Thence riseth that déepe mindefulnesse of Gods benifites in that he adopted vs to be his owne children and for this benifite continuall thankes is to be celebrated of all the faythfull There is nothing in all the worlde that at such time as we are meditating vppon Christ can once pierse our conscience much lesse driue it to desperation were it for committing the greatest sinne of all other For if transgressing of the law brings terror vnto vs It helpeth againe to remember that Christ hath redemed vs from the curse of the law If sinne trouble vs we are recomforted in that Christ not only remitted to the debtor ten thousand tallents which ought a great deale forgaue Peter that had grieuously offended him pardoned the Théefe who had long continued in sinne but also by his owne bloud washed vs cleane from all sinne If death gréeue vs Christ is become both our lyfe and resurrection If the wrath of God make vs pensiue by Christ are we reconciled vnto god If hell fire feare vs Christ by conquering of Hell hath opened the gates of heauen If the fire of Purgatorie disquiet our mindes Christ for the sinnes of mankinde hath satisfied God and the punishment which by Gods iustice was done vnto vs he himselfe hath abydden it and hath not onely deliuered vs from the offence it selfe but also from the
euill and then taking vp the sworde of the spirite we put the whole armour of God vpon vs So with a valiaunt courage let vs enter to the battell and by the Lorde and his strength let vs stedfastly continue in resisting the assaultes of the Deuill Endeuor we now our heartes being made cleane by fayth to passe the tyme of this our pilgrimage vncorruptly and let vs associate our selues with the number of those which Saint Peter calleth the chosen generation the royall Priesthoode and the holy Nation that we maye set forth his vertues with a glad heart who hath plucked vs out of the power of darcknesse and called vs to hys maruellous light that he might make vs fit to be pertakers of the inheritaunce with Saints in the light Let vs giue our bodies a liuely Sacrifice holye and acceptable to God not fashioning our selues lyke vnto this world but transforming our shape by renuing our minde that we may trie what the worde of God is Let vs seperate our selues from such as eyther be addicted to the worlde or be seruants to their lustes Who like vile bondslaues beare the yoke with vnbeleuers and reioyce at all filthie talke refusing not to serue and flatter for suche men as were conuenient that they themselues should haue power and dominion of as Lordes ouer seruauntes Let vs learne our sanctification of our Mayster Christ whose doctrine what else doth it teach than repentaunce than sound and liuely fayth in Iesus our Sauiour than mortifying of our flesh denying our owne selues contemning of the worlde dispising of all things which eyther in the flesh or in the worlde displease God by the same christ our sauior learne to obtayne eternall lyfe Which as here we lay holde of by faith so in that blessed resurrection and redemption of our bodyes which we waite for we shall fully gloriously and perfitely inioy Let vs nowe so finishe the whole course of our lyfe as we may to the last breath obserue charitie procéeding forth of a pure hart good conscience and fayth vnfayned which is the finishing of the commaundement And aboue all things let vs endeuour to kéepe the vnitie of the spirite one with another through the bonde of peace that contention being taken away and abholished as much as is possible we may all togither speake one thing in Iesus Christ and thinke one thing in him in whom onely we increase in godly agréement and consent of friends by wearing out with voluntarie forgetfulnesse the iniuries done vnto vs we maye loue euen our enimies as the Lord hath commaunded vs and prouide to our power both for the safety of their bodyes saluation of their soules From hence shall that ioy in the holye ghost abounde and a quiet conscience shall lighten the minde Hereof it commeth that when at any tyme our minde is eliuated with any godly studie continuing stedfastly in prayer our communication with God becomes so pleasaunt and delectable that in maner forgetting our selues and taking verie little care for the bodie we neyther passe vpon sléepe nor desire meate nor yet séeme at that instant to liue amongst men in the earth but hauing attayned as it were to immortalitie we may séeme after a sort to be in company with Angels Hereof bréedeth so great a quietnesse and securitie as the day of the Lord which to the wicked shall become fearefull and terrible to vs shall be thought ioyfull luckie prosperous and happie And at the approching of the same let vs lift vp our heades and looke vp bicause the fulnesse of our redemption then draweth nigh For from them which haue the testimonie of a good conscience and being sealed with the holy spirit of promise beholde the pleasaunt beautie of the sonne of righteousnesse not with sadde but with chéerefull countenaunce and desirously with a ioyfull minde let in by the window of the hart the shining beames of the worde of God from such I saye doth the pleasaunt taste of eternall life which they perceyue while they liue here wype away all griefe and sorow and ingendring a contempt of the most vaine vanities of thys worlde bringes into them a most delectable ioy but the same ioyned with desire of putting of mortality For as euerlasting life is all wholy perfected in the immortalitye to come so is it at least wise begunne in this present lyfe But how may we attaine to that desired knowledge of perceyuing what maner of life that euerlasting life is which with such vnspeakable vncredible pleasure draweth the minde to God and what kinde of taste hath it among the Saintes that constraynes the children of God to haue such great desire to attaine to heauenly thinges before they be discharged of this mortall tabernacle of the bodie I will recite the wordes of Saint Augustine which do make this matter that we séeke for maruellous plaine vnto vs If the raging of the fleshe sayth he be at rest in a man the imaginations vpon the earth water and ayre be at quiet in him the heauens still and the verie soule it selfe be at rest in it selfe and go beyonde it selfe not in déepe cogitation of it selfe if he be quite voyde of dreames and imagined reuelations if euerie tongue euery signe or other transitory thing whatsoeuer be altogither at quiet forasmnch as if a man giue eare all these things doe say we our selues haue not made our selues but he made vs that abydeth for euer Which being sayde if these thinges then whishe bicause they lifted vp their eare to him that made them and that he alone may speake not through them but by himselfe to the intent we may heare his worde not by the voyce of the fleshe nor by the voyce of an angell neyther through the sounding of a clowde neyther by obscure questions of similitudes but euen him whome in these thinges we loue himselfe without these things let vs heare euen as at this instant we stretcht out our selues with our rauished cogitation attayned to euerlasting wisedome which resteth vpon all thinges If this shall be continued other imaginations which be farre incōparable to these being withdrawne and onely this imagination rauishe swallow vp and repose the beholder thereof among inwarde ioyes that such maye be the life eternall as was thys present moment of vnderstanding him to whome we haue lifted vp our heartes Is not this as much as to enter into the ioy of thy Lorde Wherefore the same Saint Augustine in the last booke of his confessions adioyned this prayer therevnto O Lorde GOD giue vs peace for all things hast thou shewed vnto vs both the peace of rest the peace of a quiet conscience and the peace of eternall rest for all this beautifull order of things very excellent shall passe away when the measure of them is fulfilled and the morow after becommeth the euentide in them And the same is eyther the seuenth day or euentyde and hath no Sunne going
let vs by staying vpon Gods promises cast our minde beyond all griefe and vexation vpon the euerlasting good thinges and by laying the one against the other transferre those heauie troubles which presently molest vs to the rewarde of immortalitie and euerlasting ioyes to come Let vs fully resolue with our selues that there is neyther fortune nor chaunce but that all things be most righteously gouerned by the prouidence of God almightie and that what displeasure and miserie soeuer doth happen in mans life happeneth for the best to them which haue respect to godlynesse and loue God from the bottome of their hart and hauing a feruent zeale towards him doe desire him earnestlye doe choose him for their Protector and defender in all their affaires doe call vpon him onely doe flie to his mercie onely and doe repose their trust on him as their onely and alone succour So we putting our trust in the frée goodnesse mercy and clemencie of almightie God shall be replenished with excellent comfort and being kindled with loue of the true eternall good things shal be brought with a full and perfite course to that most desired quietnesse of minde Where we being filled with the spirite be it in prosperity or aduersitie let vs speake vnto our selues in Psalmes and Hymnes and spirituall songs singing and making melodie in our hartes with thanks giuing alwayes to the Lorde for all thinges in the name of our Lorde Iesus Christ which is one and the same both yesterday and to day for euermore To God the Father also who is king of Kings and Lorde of Lordes who onelye hath immortalitie and dwelleth in the light that no man can attaine who largelye plentifully and aboundantly will participate with his elect people the thing which here onely in the heartes of Saintes is begonne euen the rest of eternall life which we so greatly long for through his beloued sonne in whome he hath made vs deare vnto him To him be dominion vertue power glorie honor and prayse euerlastinglye worlde without end Amen FINIS The Philosophers traÌ„quillity Democritus The iourney of Apollonius The wonderfull thirst that Cleanthes had after wisedome The tranquillitie of ciuill Gouernors The insaciable ambition of Alexander Gainmongers tranquillitie Spoken ironice or in mocking wise Ouid. Esay 5. The tranquillitie of voluptuons men The modestie of the author Voluptuous men haue no part with tranquility of minde The voluptuousnesse of Xerxes Iob. 21. Luke 6. Luke 16. True tranquillitie with getting of ryches hath no societie Horace 2. Tim. 6 Math. 16. Psal. 48. Heb. 13. Iob. 1 Luke 12. Crates threw his substaunce into the sea Psal. 38. Psal. 61. Gredinesse of honour hath no part with true tranquilitie of the minde Lucan in his second booke Seneca Horace Seneca in Thyeste What true tranquillitye of the minde is and the coÌ„mendation thereof Prayse of Philosophie Psalme 18. True tranquillitie is scuered from Philosophie and is transserred to Christ Aristotle A notable saying of Plato TraÌ„quillity trantierred to Christ Ephe. 1. The lettes of true traÌ„quillitie Mens Ioue bent vpon casuall goodes The confidence wee haue in meÌ„ The trust men haue in their own power and riches Euripides MiscoÌ„tent with our owne state and wondering at other mens Wicked and vnlawfull Artes. Deute 18. Desire of excelling others Heape of troubles Our life a continuall warfare The craftie wylinesse of Sathan The grieuous euils of our time The worme of the conscience What a murder Bessus committed Alexander deliuered to be worshipped as God. Sylla and Antiochus dyed wyth the disease of lyce Denying of Christ by othe Psal. 124. They lyuing in maruellous dispaire after they had forsaken the Gospell at length killed themselues Loke Gribalde in english That Christ is the true tranquillitie of the minde Math. 11. Esay 61. Luke 4. Esay 53. 2. Cor. 1. The memorie of the misterie of our redeÌ„ptioÌ„ is chiefly celebrated in the precept of the Eucharist The benefites which ensue the right receyuing destributing of the sacrament of the Eucharist Psal. 110. The apt similitude of Cyrillus Purgatory Cyprian in his treatise against De metrianus S. Ambrose Comfort taken by the worde of God. Luke 11. Psal. 119. Psal. 1. Deut. 28 Leuit. 26. 2. Tim. 3. Rom. 15. Chrisosteme in the thirde sermon of Lazarus 2. Tim. 2. Gregorie in an Epistle to bishop Lean. Augustine in the third Epistle to Voluscanus Saint Hieroms opinion Drigin in a certayne Homely How the conscience may be quieted in time of contention about Religion Iohn 5. Actes 17. Chrysostomes prophecie of this oure age vpon the. 24. of of Mathew Antichrist in the church Rom. 1. Psal. 6. No refuge but to the scriptures Myracles chieflye wrought among false Christians S. Hierom vpon Nahum Mark 14. That the people themselues in the ende of the worlde shall seeke for the scriptures Luke 16. The word of greater aucthoritie than the Church The Church hir office Galat. 1. August in an Epistle to Hierom. Only the canonicall Authors can not erre Exercise of the spirite of fayth in the word of god 1. Tim. 4. The differeÌ„ce betwene spirites Often and feruent prayer Indeuor to helpe others Earnest indeuor of amendement Reuerence and humilitie towards Goddes worde An excellent comparison betweene the virginitie and humilitie How nedefull is charitie to the scripture A pretie similitude of Gregorie Nazianzen in the first booke of diuinitie 2. Timo. 2. Euils imputed to Gods worde must not discourage vs from louing and defending the same Iere. 44. 3. King. 18. Amos. 4. 1. Cor. 4. A pretye quip of Tertuliau August in his seconde booke de ciuitate dei The multitude of heresies reigning abrode must not disswade vs from reading of scriptures Apoc. 2. 1. Cor. 1â— Dissolute life and other euils not to be imputed to the worde of God. The supersticious sort more feruent in their Religion than the true worshippers in theirs Euiles imputed to man himselfe to Sathan and to the worlde The true Preachers without blame Act. 10. Augustine in a certaine Homily Our departing from Goddes worde The laste yeare of K. Edwarde Why Gods worde was taken from vs. The prophecie of Latimer and others In steede of Gods worde Idolatrie Goddes thretnings The Church of God and christian religion augmentes with persecution August to Volusianê° A noble sentence Who be excluded from a quiet minde To whome Christ is become the true tranquillitie of the minde 1. Thessa. 4. Hebrues 12. Of concupiscence How the conscience that is troubled with inwarde concupiscence may be quieted Howe to suppresse concupiscence Idienesse the feeder of lustes Mariage the shoeteanker of concupiscence 1 Cor. 7. Last of Hebrues Corrupt life of Church-men Ephe. 4. Gene. 6. Gone 19. Leuit. 8. Num. 25. Iud. 30. Sensuall lustes the cause of translating kingdomes Promise in baptisme A prettie saying 1. Pet. 2. Rom. 12. 1. Tymotb 1. The meanes of true quietnesse Of eternell life hauing beginning in this life August of the feele of eternal life Why the holy elect do so vehemently desire to leaue this earthly habitation Rom. 7. Philip. 1. Rom. 8. 2. Collos 5. The felicitye of the Saintes in life to come Psal. 35. Apoc. 7. The rewarde of the iust Psal. 83. True tranquillitie of the mind resteth in the sure confideÌ„ce in christ in the testimonie of a good conscience and in the liuely hope of eternall life Iustifying by fayth S. Barnard Of true traÌ„quillitie of minde in time of afflictions 2. Colos 4. Deut. 29. Psal. 119. Why God doth suffer his elect to be tormented by the wicked Rom. 7. The elect not free from sin but rather prone to euil Psal. 77. The chiefe causes why God sende affliction to the iust The first cause Why God sheweth himself angry with his elect The second cause The thirde cause Publike calamuies the voyce of the lawe The fourth cause The difference of induring trouble betwene good men and euill Iere. 10. Augustine in his booke de peccatoruÌ„ meritis The fife cause The sixâ—… cause Tranquillity two wayes to the godly The seuenth cause Gene. 22. Iob. 1. Deut. 13. The eight cause Why the godly are brought to extreeme perill Psal. 21. Psal. 21. The ninth cause That there is no fortune but all thing be rightly gouerned by the omnipotent power of God. 1. Kin. 2. Math. 10. Esay 46. Esay 31. Euilles turnde to our benefit Cyprian Tranquilitie in all sicknesse and diseases No murmuring in aduersitie Mycheas the last chapter Danyel 9. Hebr. 72. Rom. 8. We see by examples whom God loueth he also chastiseth Heb. 12. â— Tim. 2. 1. Pet. 2. Dan. 6.14 Psal. 26. Psal. 32. Psal. 32. Exod. 4. Psal. 61. The Saints of most quiet minde in aduersitie Actes 16 2. Cor. 11. Wisd 5. Esay 8. The stedfast ioy of Martyrs at their death 2. Macha 7. The effecient cause of the Saints traÌ„quillitie in affliction Death an aduauntage to the elect Hatred of the worlde the rewarde of vertue Banished for the gospell of christ Math. 10. Psal. 146. How God prouideth for the yong Rauens Esay 30. Foure causes whye god suffers the wicked so long to florishe Rom. 2. Luke 16. Mat. 6. Psal. 16. A repetition of that whiche went before In the time of Qucene Mary
to the méeke that haue suffered affliction and to resist the prowde which will not submitte themselues to Christ with all their reuerence Wherefore not meaning to preferre my owne iudgement before others but humblie submitting my selfe to the opinions of all the godly if I haue erred in any place doe not yet doubt but the shéepe of that blessed folde will acknowledge the voyce of the true shephearde and such as are of Christ both with an indifferent and willing minde will accept whatsoeuer is recited oute of the text of that our onelye mayster of whome so euer it be spoken It were no hard thing to discide the whole cause by the worde of God without the ayde of other sciences But although this were easie to be done and is vsed of the most sort yet neuerthelesse if out of prophane wryters there fall thinges into minde which maye serue to the more full and perfite declaration of the matter which we haue in hande being consonant also with those diuine institutions of Christ I cannot sée why any man should iustly reprehend either the apt bringing in of examples and similitudes or the wittie and pleasaunt sentences of Philosophers séeing they bée as fitte attendauntes vpon the worde of God which being wayed both with iudgement and reason are rarely and aptly but yet conueniently placed Nowe before I enter anye further into the matter I humblie craue the ayde of almightie God desiring the eternall father of our Lorde Iesu Christ whome I acknowledge to be the true giuer of all good things through his sonne that in stéede of this my want and imperfection he will poure vpon me his holy spirite to minister giue and inspire in me those things which both may be acceptable and pleasaunt vnto him and also profitable and commodious to the common wealth And first let vs go backe againe to those foure chiefe kindes of lyfe which the voluptuous sort the studious of gaine the polytique and Philosophers do labour to attaine And let vs with some greater consideration searche out whither in lucre and aduauntage in worship and renoume in knowledge or cunning the true tranquillitie of the minde may be found since in these as within their chiefest limites and vttermost boundes those former things consist and haue their being The vnlawfull lust of voluptuousnesse which with the pleasauntnesse thereof so easily créepeth into the minde will neuer finde any ende neyther yet can the thirst of vnlawful desire be euer satisfied They say that Xerxes when as all things had prosperously happened vnto him according to his minde before his passage into Gréece promised a rewarde vnto him that coulde finde out a newe pleasure But the thirst of his desire was such as no pleasure were it euer so wittily deuised coulde satisfie his minde Morcouer the pleasure of the bodie abounding and passing quickly awaye doth oftner as the Philosophers say leaue causes of repentance behinde it than of calling the same to remembraunce being past But such repentaunce oftentymes approching bicause it ingendreth griefe and causeth a certaine inwarde gnawing through sorrowe vtterly excludeth all quietnesse of mynde A great way of are the tender and delicate persons which loue finenesse Yea and farre of are they which be filled with daintie fare till they sweate blow againe and much lyke vnto fatte oxen giue themselues to surfetting and drongennesse farre dissonant from the swéete and sound ioy of the temperate sort which followe noble abstinence and moderation in fare and dyet For the first entering to voluptuousnesse although it séeme pleasant yet notwithstanding it bringeth bitter endings with it and vnlesse repentaunce be had incurres at length hell fyre They which are occupied with the Tabret and Harpe and reioyce at the sounde of the Pype spende their dayes as best lyketh them but in a moment saith the pacient Iob they go downe to hell Deceyuable is the reioyceing of this worlde wherevnto the voluptuous sort doe trust ouer much and wherein according to the frantike maner forgetting their weaknes rashely and wildely they fall to leaping for ioy such deserue the curse of god For wo be to you sayth Christ that now laugh for ye shall wéepe and lament Let vs chiefly therefore remember that worthie example of our sauiour Christ which he put vnder the person of the riche man to warne euery one to beware and take héede For he enioying delicate fare here and being corrupt and marred with the inticementes of pleasure in this worlde made no reckoning of the immortall lyfe to come therefore departing hence was cast hedlong into hell to be tormented with horrible torments of Deuils and to be adiudged to the perpetuall flames and fires there continually to be burned And moreouer that if men woulde so little regard the fearefull iudgement seate of the last Iudge yet should reason wherein we differ from brute beastes reuoke them from that fowle and filthie trade of life What thing more horrible and wicked is there than to prouoke the flesh to vncomelinesse and dishonestie which alreadie of it selfe rageth more than is conuenient For since the Philosophers agrée that as the horse is made to runne the oxe to drawe the dogge to séeke out so man is ordeyned to two things that is to say to vnderstande and doe and doth not pleasure the enimie to reason make féeble corrupt and subuert the whole worke of man whervnto he was ordeyned and also chaunge him from the nature of a moste excellent creature into an inclination which is more than femenine For pleasure if it be anye thing great is a hinderaunce to councell weakneth the memorie abateth the sharpenesse of witte taketh away the power of constantinesse and the strength of agillitie dulleth not onely the eyes of the minde but vtterlye also extinguisheth the light of the soule and in processe of tyme so transformeth a man into a most foolishe and wanton beast that he may worthily be called a smooth hogge of Epichrus hearde Verye well therefore doth the Poet call and fray vs away from the loue of pleasures in this verse following Carnall pleasures let be refraynde For pleasures hurt with sorrow gaynde For not onelye the strength of the minde and wit but the disposition also of the bodie senses and good helth leaueth and forsaketh them that loyter in ydlenesse liue finely delicately and wantonly be amorous delight in drinking playing dauncing to the noyse of Instrumentes be attentiffe to louing wanton and trifling songes and thereby styrre vp kindle and in filthie maner inflame the lustes of the fleshe prone of it selfe to euill and such as haunt harlots and are caried hedlong into euery kinde of intemperance and voluptuousnesse And moreouer they which are delighted in lucre and gaine apply themselues wyth harte and minde to getting of ryches and as waking birde catchers they diligently insue after their pray to catch the birde before it come at them But so much the farther they flie from the
minde whereof the other is framed and whereto it is semblant And what doth Philosophie promise to bring to passe being adorned with so many high prayses as it is called the guide of our life the schoolemaister of manners the mother of vertues the expeller of vices the tilling of the witte the medicine of the minde doth it not promise a rest from cares delectation of the mindes of such as be trauellers therein And doth she not as in hir owne right challenge the shaking of of vaine carefulnesse quenching of lusts driuing away of feare and the curing or to speake least the moderating of turmoyles of the minde Neyther doth Phylosophie set forth onely in vtter shewe so greate a profession but the héerers also thereof being taught goodly preceptes and instructed with iolly perswasions doe declare both by their life communication the vertue and force therof resting in them Which of the olde Phylosophers was eyther moued with the occasions of sorrowe or was appalled at death when it aproched Socrates fast bounde in prison seased not to dispute of Phylosophie and the very daye of his death reasoned at large concerning the immortalitie of the soule And when in his hande he helde that deadly cuppe he departed this miserable body with so pleasant and iocande a minde as he séemed not to be preased to his death but vsing pleasaunt wordes as if he had gone to a solemne banket of his friendes whome he had not séene a good whyle before Wherefore to such as know not Christ beyng not yet reuealed to all the worlde I woulde iudge no kinde of life comperable to the Phylosophers eyther if they séeke to driue away cares eyther else for the naturall recreation of their mindes For what is there that eyther in welth and riches eyther in pleasure and pastime either in honor and aduancement doth so excéedingly pacifie the minde and poures gladnesse therin as doth the science of Phylosophie and knowledge thereof which hath beene author of those goulden precepts of lyuing and being collected into bookes hath published the same for a memoriall to all the posterities But after that Christ the brightnesse of glorie who being the same light that giueth light to euerie man comming into this worlde shewed himselfe to the earth and opened the secret will of his father and the true knowledge of tranquillitie of the minde both to kingdomes and nations we are commaunded to here his voyce him to obey and serue him to follow as our onely shepherde and maister in whome all treasures of wisedome and knowledge lye hid The Phylosophers were but men and as Saint Paule calleth them but naturall men who coulde attaine no higher from earthly things than the naturall reason of man woulde permitte them But Christ both is and was the sonne of God who of his infinite mercy left the throne of his maiestie in heauen and from the bosome of his father descended downe vpon the earth to open the misteries hid from euery generation since the beginning of the worlde that wherevnto man being but a creature could not attaine by reason of his blindenesse therevnto his minde might ascende being lightned chaunged and regenerated by the spirite of Christ And the Phylosophers doe chiefly exhorte euerye one to that worthye and triumphant victorie which is ment of our lustes and appetites than which they accompt none more greater nor yet more honorable For he that hath ouercome an enimie was of more force than his enimie but he that by restrayning himselfe bridleth his owne lustes such a one hath ouercome himselfe He that hath ouerthrowne his enimie hath vanquished an externe aduersarie but he that subdueth his owne desires conquereth a Rebell and domesticall Traytour There is no euill that is not easier to be resisted than worldly pleasure For of what sorte so euer it be the same is a terror to vs euen at the first sight and for the asperitie thereof striketh vs with a quaking feare For she with hir smiling lookes allureth men vnto hir and with hir sweete motions falling into the senses spéedily winneth fauor no lesse than doth the song of the Marmayde call backe and drawe to hir companie such as passe by Through wanton pleasures was Hanniball vndone at Capua yet could no ouerthrow in battel discomfite him Wherfore he that ouercommeth his lustes doth not only with the olde Troians put away Helene frō him but plainly triumpheth ouer sin doth a greater act than to ouercome the strongest holde in the world Very well therefore sayd Plato A man to ouercome himself is the chiefe and most excellent victory of all others but to be ouercome of himselfe of all others is a most shameful horrible fall With such like exhortation the Phylosophers doe annimate and incorage vs to this difficult hard conflict and teach instruct vs with all the preceptes they can and yet doe they neyther kéepe néere the right course nor rightly set forth the same and are neyther present with their hearers as they shoulde be neyther indue them with diuine powre from aboue neyther yet are able to gyue grace for bearing away of victorie But Christ leadeth vs from all wandring and troublesome crossewayes of error and blindnesse and setteth vs with his doctrine a true and readie way and doth not only sit as Iudge of our doings but furnisheth vs also with the whole armour of God wherewith we being armed and fortified on euerie side maye resist all our aduersaries at once both ouercome the motions of the fleshe and kéepe our soules vndefiled from the worlde And the same Christ being truly present with his spirit in euery place both exhorteth vs to fight indueth vs from aboue with strength to the battell by hys grace helpeth vs to ouercome when wée faint lifteth vs vp and when we get the victorie crowneth vs Moreouer although we willingly imbrace the wholsome admonitions of Philosophers whereby we are called to remember our frailtie and weaknesse and to kéepe downe the pride of man and although we set some store by those excellent disputations which deliuered the minde from perishing and so earnestly endeuored to set the same at libertie yet verie greatly and I knowe not how farre of Philosophie hath béene from the féele and taste of eternall life Euen so much as neyther eie hath séene neyther eare hath heard neyther heart hath imagined Yet some maner of féeling thereof hath God reueled to his elect by his holy spirite But of the exceding greatnesse of that vnspeakable glorie none of the olde Philosophers coulde so much as dreame vpon or make coniecture of Which thing God in his sonne Iesus hath appoynted as a right of inheritaunce to be inioyed of the true worshipers of him euen since the first beginning of the world and creation of all things For others lacked the holy spirit of promise and adoption which God imparteth to the faythfull that desire and call vpon him for the same and
to the endes of the earth of whome all the Prophets do beare recorde that vnder his name euery one which put their trust of saluation in him should receyue remission of sinnes That he is the mediator spokesman and peacemaker betwéene God and man the throne of grace the head Bishop and high priest to make continuall intercession for vs The propiciation for the sinnes of the worlde Our iustification The Shepehearde and Curate of our soules our hope our life and our resurrection That he is that Emanuel the father of eternall life the Prince of peace the sonne of righteousnesse the light of the Gentiles And to conclude that he is the very Messias in whom be all the promises of God euen yeas and Amen whom the Leuiticall sacrifice and olde ceremonies did represent To him did Moyses lawe tende Of him did the Prophetes before prophecie And euen the verie same did the fathers of the people of Israell wayte for whom the Apostles Martyrs Confessors and all the holy men in their dayes did beleue being shewed and sent among them Christ therefore the reconciler of God and man who deliuered vs from the cursse of the lawe became a cursse for our sakes and as Paule sayth to the Collossians hath put out to them that beleue the hand writing which was against vs and the same being taken out of the way hath fastned vpon the Crosse He for a swéete incense hath offred vp himselfe an oblation and sacrifice vnto God and by death hath vndone him for euer that had the rule of death He pacified the fathers wrath not in part but wholye and perfitely and hath fully deliuered vs from the bonde of sinne and taken vs out of the pitte of hell He hauing conquered Sathan hath borne in token of victorie his dispoyled power and principalitie openly in the sight of the worlde And sumptuously and gloriously hath this mightie conquerour of death and hell triumphed by himselfe ouer those whom he hath conquered He hath made plaine the waye to heauen and ascending vp on high hath led captiuitie captiue and giuen giftes to men He sitting in heauen on the right hande of God the father maketh continuall intercession for vs and beareth the office of a bountifull patrone aduocate and spokesman He dayly renueth in vs the Image and similitude of God which is innocencie righteousnesse and holinesse which were lost in our first parent Adam He among the number of those which were adopted by the heauenlye father to bée the children of God hath made vs copartners with him both of his name and of his kingdome and to be heyres of euerlasting blessednesse He it is that is the true tranquillitie of the minde and quieting of our consciences Hée is the stedfast peace of the hearte and pacient mittigation of our troubles This was the same which was shewed and reuealed in a certaine vision to Elyas the Charret of Israell and the horsemen therof as Elizeus wordes be at what time hée fledde to mount Horeb for feare of Iezabel For the word of the Lorde spake vnto him that he should come out of the caue wherin he rested all night and to stande before the Lorde in the Mount. And beholde the Lorde passed by and a mightie strong wind that rent the mountaynes and brake the rockes before the Lorde but the Lorde was not in the winde After the wynde there came an earth quake but the Lorde was not in the earthquake After the earthquake was a fier neyther yet was the Lorde in the fier And after the fier there came a soft still voyce which when Helias hearde he couered his face with his mantell Why was it the Lords pleasure to appéere in a soft still voyce but to shews plainely that he woulde giue rest and quietnesse vnto such are sadde and afflicted with veration both of soule and minde so as in their whole heart they séeke after God and flie onely to him for helpe as did this Elias when he sat vnder a Iuniper trée in the wildernesse wishing for death Wherfore with this voyce the Lorde in the Gospell doth mercifully call vnto him such as are become weake through desperation as are troubled in conscience and loden wyth cares saying Come vnto me all yée that labour and are heauie loden and I will refresh you Learne of me for I am méeke and humble and yée shall finde rest vnto your Soules For they which with extreme inwarde feare heartily and wyth remorse of their sinnes dreade the payne which they haue iustly deserued and being abashed and amazed for feare of hell fire and of the féendes therin do truely bewaile their sinnes and in this anguished minde through conceyuing of Gods wrath doe humbly flye as it were through this narrowe streight of perpetuall gréefes and afflictions to the vnspeakeable mercye of God through Christ meaning to liue a godly lyfe and asking pardon of their trespasses and remission of their sinnes from such doth the sonne of God wipe cléerely away all teares such doth he beholde wyth a fauourable and louing countenaunce and with the excellent comfort of his holye spirite doth he pacifie and set all their harts at ease and libertie For that place of Esay which sayth The spirite of the Lorde be vpon me for the Lorde hath annoynted me and sent me to preach good tidings to the poore that I might heale those which be contrite of heart that I might preache deliueraunce vnto the captiue and sight to the blinde that I might reuenge the oppressed and comfort them which be in heauinesse that in stéede of Ashes I might giue them plentie of Oyle of gladnesse for sighing pleasaunt oyntment for a mourning spirite a robe of honor the Euangelist expoundeth to be Christ himselfe We were al by nature the sonnes of wrath and as lost shéepe haue gone astray euery one declyning for the right trade of life vnto his own wicked wayes and forsaking God the fountaine of life and of all good things haue purchased to our selues misery death and damnation But Christ of his infinite mercy left the seate of his maiestie in heauen and being sent from aboue came into the worlde and méekelye of the virgin Marie tooke vpon him the nature of man to the intent he might haue pitie vpon our miserable state to saue sinners to call that backe againe which was gone astray to séeke and saue that which was lost and to giue his life for the redemption of manye Who also was wounded and sacrificed for our faultes and buffited for our sinnes all which the father layde vppon him in the name of vs all and by his beating and stripes made vs safe and whole This was he who euen as he drowned Pharao and the Egyptians in the red sea so by his death he querthrew Sathan the continuall enimie of mankinde and set vs at libertie béeyng washed and made cleane through the helthfull sacrament of bloud and water that ranne from him He became the wisedome
and Prophets and finally that the gentiles and whosoeuer else in the vniuersall world which through beléefe obtayned saluation did here This worde as it was reuealed to the fathers so the will of God makes it knowne vnto vs by expresse declaration in Bookes Wherevnto if we giue no credit neyther will we beléeue if one shall ryse againe from the deade With this worde is the Church of God made and ordayned and the same is buylded vpon the rocke Christ who is the foundation and precious stone therof For take away the scriptures of the Church and thou shalt also take the Churche quite awaye For euen as the Church did neyther founde nor make anye certaine or vndoubted scripture but receyued it in olde time with great reuerence being erected before by the holy ghost the author therof and deriued from Christ and his Apostles by perpetuall succession into all Churches and after she had receyued the same allowed it which being allowed circumspectly kept it for the instructing of euerye age so did she specially take care that nothing vnder the name of Scripture which dyd beare no certaine signe of scripture should be allowed in it ye that if an Aungell in heauen shoulde preach any other Gospell condemned him accursed This one holye catholicke and apostolicke Church that is which is gouerned by the scripture of the Apostles and Prophetes doth seuer after the example of Paule and set apart those things whereof It hath no commaundement by God from the excellent preceptes of Christ making a great difference betwéene them to the intent it may will the things which be of Christ to remaine vnuiolate and suffer nothing contrarie therevnto to be admitted But those matters which be of the churches owne constitution although they be sounde and the spirite being author of thē are set forth amongst vs yet It leaueth them at such libertie as testifiyng in plaine termes that it woulde none to cast anye doubtes in those things whereof they haue no expresse commaundement from god Whatsoeuer things It findeth in the holy Scripture which containe the lawe of the Lorde and doctrine of fayth perfected and throughly finished aboue the rest wythout any sticking It commendes allowes receyues and estéemes and also reuerenceth all things therein without choyse and election shunning al that may be the crime of new deuise that most vainely might be layde to hir charge In assuring hir iudgement It accounteth none more wyser than Christ more holy than the Apostles nor more auncient than the Primatiue Church And next after these It placeth the monumentes of such as teach thinges concerning the religion of Christ and innocencie of lyfe but alloweth nothing without iudgement and without dilygent examination thereof with the law of god Wherevpon It compelled Augustine hir most seruiceable childe to set forth this confession folowing I confesse to thy charitie saith he that I haue learned to attribute this feare reuerence onely to those bookes of the holy scriptures which are now called Canonicall so as I stedfastly beléeue that none of the Authors of them haue erred in wryting And if I shall finde any thing in those bookes which may séeme cōtrary vnto the truth I will make no doubt but that eyther the booke is faultie or that the interpreter hath not followed the matter as it is spoken or else that I my selfe vnderstand not the same Other Authors also I réede in such sort as howe great a porte soeuer they beare of holinesse and learning I may not therefore thinke them true bicause such was their opinion but for that they coulde eyther by those Canonicall bookes or else by good probable reason perswade me in a thing that swarueth not from the truth Wherefore if we make the scripture subiecte to the iudgement of men we therewithall disanull the doctrine of most holye men For it is not the worde of God but the worde of men that is gouerned after the opinion of men But this is that holye sacred treasure of the Church this is that excellent consolation of faith that high and stedfast knowledge of life that the Scripture being planted not by men nor in the hande of men but by God in the hande of God through his sonne Iesus authorised by the holye Ghost was deliuered to the Church and by the same Church published and set forth to the instruction of all posterities Wherefore such as be members of the church doe not attribute to themselues any authoritie against their heade Iesus Christ but being subiects to their heade as méeke shéepe giue eare to no other voyce then to their owne pastor to whome they owe their faith conscience and subiection and the same as the voyce of Christ doe acknowledge here and follow from whence soeuer it be vttered and whatsoeuer thing it commaundeth that is righteous and iust to be done For by iudging of holsome doctrine they know also the contrarie making a difference betwéene them that it which is sounde right and lawfull may be allowde according to the saying Proue all take the best and things contrarie and straunge therevnto maye be reiected and disprooued The iudgement wherewith we discerne approue instruct and reproue must be supported with knowledge Knowledge springeth chiefly by exercise of the spirite of fayth in the worde of god Whereby with a sensible vnderstanding we sincerely accorde those places togither which appeare contrarie to a likenesse and resemblance in themselues according to the proportion of our fayth We way the beginning with that which followeth and by diligent comparing euerie thing in it selfe we indeuour to attaine to that knowledge of the Lordes meaning For this cause Paule mooueth Timothe that he continually exercise himselfe in reading exhortation and teaching These things sayth he exercise in these remaine that thy profiting maye be knowne in all things Hereby we finde out the difference betwéene the spirite of truth and the spirite of error that whereas the spirite of Christ searcheth and séeketh for nothing but the glory of God ioined with the care and safetie of our neighbor contrariwise the other being set on and inflamed with the loue of it selfe with ambicion couetousnesse pride reuenge tyranny the immoderate loue of things priuate defileth polluteth and corrupteth all thinges so wresteth and turneth the scripture from the sense and meaning thereof as it can by a counterfeyte way séeme to defende and maintaine the verye same thing which it doth repugne and stande agaynst By this reading and exercise the traditions of the godly which of right we call the holy séede being taught may both cause a man to take héede to himselfe and by reclayming of himselfe may conuince errors which Christ prophecied should be so great and aboundant before his latter cōming that he doubted whether the son of man at his comming should find fayth vpon the earth shewed before that the verse elect if it were possible should be deceyued by them
of controuersie concerning our fayth and haue intreated of euerie thing in order as matters necessarie for our purpose did fall out There resteth that by all wayes and meanes we can we searche more dilygentlye and when the place serueth better for the purpose to trye out vppon whome Christ is woont to bestowe that excellent peace which he promosed at his departing hence to giue to his Apostles and wyth them to leaue it Shall all persons enioye this peace shall euery one possesse thys so high a benefite I woulde all Christians woulde so wholye dedicate themselues to Christ and so dyligently obserue the rule prescrybed to them by him their onely maister that they might aspire to that most plesaunt ioye of a quyet minde But the way to this so firme a peace is cut off from an infinite multytude through their owne default who starting from the purenesse and integritie of lyfe are defiled in their sinnes and serue their owne lustes Farre from thys are they kept which laying aside the feare of God set great store by themselues which walke in this world according to the tyme according to the spirite that workes in peruerse children and according to their owne concupiscence and which studie not wyth all indeuour and resistaunce to purge the olde leauen but doe whatsoeuer pleaseth the fleshe and their owne fansies To be short all such as are excluded there from as wittingly and wyllingly repugnaunt to the Table of the ten commaundements with all pronenesse of minde rushe hedlong into all mischiefe naughtinesse A great way also are they seuered from thys peace to recken euery sinne more perticularly which be whoremongers adoulterers delicate persons théeues couetous folke drunkardes raylers extorcyoners vniust and wicked men mankyllers lyers periurers enuyers whisperers backbyters spightfull highe minded and glorious men and al vncleane persons which obstinatelye contynue in their sinnes and boldly followe whatsoeuer is enimy vnto the wholsome doctrine of the Euangelist and vnto the glory of the blessed god For those men cannot but tremble in their mindes and quake with inwarde dreade when they vnderstande the wrath and vengeaunce of God towardes them when they perceyue before hande that they shall haue him to be a Iudge and reuenger of their naughtinesse And all those which be prophaners of his temple and runne hedlong into vice the Lorde will destroy and iudge except they repent For he will punishe them with a seconde death casting them into the lake burning with fyre and brimstone and condemning them to euerlasting paine For they obtayned not the spirite of promise eyther by reason of their vnbeliefe pride and wantonnesse eyther for that they were apparelled with no workes of righteousnesse nor practised the worde of God as they ought to haue done but lyued after their owne wayes or rather after the maner of Dogs in gyuing themselues to vncleanesse ryot and other vices And bicause they walked on still after the maner of men in their owne concupiscenses not agréeable to reason therefore hath the Lorde whyle they yet liue called them deade the Apostle named them fleshely and beastlye the Prophete termed them cattell and brute beasts common experience counted them no better than cattell voyde of reason and finally the lawe it selfe hath iudged them vncleane persons Therefore they only are taught by Christ and finde rest vnto their soules which detest sinne and turne to their God by fayth especiallye with the desire of their heart which crucifie the flesh with hir lustes and kill the déedes of the same by the spirite and being deade to sinne liue to righteousnesse and innocencie The which being buried togither with Christ liue againe with him and studie to walke in newenesse of life They which after a sort worke violence to theyr owne nature to take away dominion of sinne in them and they also which reposing their trust in God endeuour to liue in the fleshe as if they were not in the fleshe that the old man being shaken of they may dayly put on the new and the Image that in Adam was lost they may recouer again by renuing the same more more in there mynde euery day They only ascend to that blessed kingdome wherein is ioy and peace in the holy ghost which perceiue the loue of God towardes them and imbrace the same from the bottome of their heart with thankesgiuing helping their poore brethren as farre as their habilitie wil stretch both with their trauell councell and substance They also which spare no labour to serue in their vocation but hauing taken a function in hande do passe through the same to the glorie of god They which couet not riches which compasse not honors nor hunt after pleasures but with a stayde mynde dispise all humaine and earthly things and fixe the same vpon the high and celestiall treasure And they moreouer which in wishing for the Lordes comming doe rather lyke the same should come than dread and abhorre it Such persons as thus renounce all impietie and bestowe the course of this lyfe in godlinesse righteousnesse holinesse and sobrietie of verye right are called men both pure spirituall and liuing to God bicause they haue the spirit of the father which maketh man pure exalteth him to the life of god Whose quietnesse what is it the can impaire when they perceiue féele the louing kindnesse of God so great towards them as he doth not onely of his fatherly affection appoynt them among the number of hys children giues them plentie of his spirite and as the Apostle sayth richely endueth them styrres vp new desires in their harts and such as are correspondent to the will of God inflames vs to loue God and to haue charitie towards our neighbour driues vs to prayse God continually to confesse our sinnes to aduaunce the Gospell to call for helpe to render thankes to haue true and stedfast confidence in God mooues vs moreouer to all dueties of godlinesse to pacience in aduersitie to sobrietie in aboundaunce to dexteritie towardes our neighbor to diligence in our calling to meeknesse in behauiour to the indeuour of peace and concorde to vertues méete for a Christian to liue friendly to the life of man and profitably to the Church of Christ to the reposing of our sure and stedfast saluation in Christ But he also beholdeth vs with hys fatherly countenaunce kéepeth vs carefully as it were the apple of his eie and brings vs to that glorious kingdome where wée being ridde from the burthen of necessitie and turmoyles of this lyfe all the blessed shall inioy the continuall beholding of their god Vnto which blessednesse let no man thinke he shall attaine which vnder the cloke of fayned holinesse and colourable chastitie of life shal for a time bleare mens eyes and hyde his secret filthinesse wyth craftie and hypocriticall dissimulations vnlesse he shall inwardly also before God appeare such a one as he outwardly professeth and shall in déede liue continently temperately soberly
chastly and honestly God hateth all filthie and vncleane lustes and forbiddes not all onely whoredome wantonnesse viciousnesse and defiling of the bodie but the vnlawfull lustes also of the minde He requires at our handes not onely cleanenesse of life and chastitie but temperance also and sobrietie by the which this purenesse of bodie and minde is preserued For as our Lorde God is holye so this is his will euen our holinesse without which no man shall sée God. We ought therefore to be sanctified both in bodye and spirite that we may serue him in holinesse and righteousnesse before him all the dayes of our life But and if a man that is often disquieted with the disease of concupiscence and by reason of the precept of sanctification taking care to kéepe continence and chastitie should aske my aduice how he might quiet his conscience which grudgeth and accuseth him I would perswade him aboue all things that he subdue the déedes of the flesh and put away the prowde prouocations vnto lustes both with remedies appoynted for that purpose and also by such other helpes as are worthie of commendation in that matter For there be vnlawfull remedies such as destroy nature hasten our end and in short space bring plague and destruction to the bodie And they are guiltie of murther and effusion of bloud which exercise such I say not remedyes but poysonings of nature Those not onely kill the fleshe but they also ouerthrow kill and destroye the whole man Wherefore let him first with earnest inclination towards the word of God fight against the raging of the flesh by fayth and prayer and through thys wholsome and excellent remedie in all that he can to quench and abate the courage of the same For he that loueth often and diligent reading of the Scriptures wherein the Godly may heare how God threatneth his wrath to whoremongers adulterers and to suche as are polluted with the like vice where on the contrarie part with liberall promises he gently calles them to repentance comfortes the sorowfull relieues the afflicted confirmes the wauering calles men backe from desperation such a one hath prepared a strong holde to suppresse the wickednesse of the fleshe Likewise they fortifie themselues with an excellent defence who be at hearing of Sermons which the Preachers of wholsome doctrine doe make and heare with willing eares the wordes of the Gospell at the handes of the faythfull disposer of Gods misteryes and of the true Minister of the Church and doe coutch the same within their heart and mind and in the same wholy willingly and with all their heart repose themselues no lesse than if it were the voyce of Christ here present or as if it were spoken from out of heauen The verie same also is wrought through priuate talke of godly men among themselues while the worde of Christ concerning the remedies agaynst vice is plentifully frequented amongst them with all wisedome and while they instruct and admonishe one an other whose companie if we fansie and with them conferre méete and familierly vse they will excellently wel instruct vs to withstande sinne with ghostly weapons But aboue all we must without delay and with all confidence flie to the ayd and helpe of our heauenly father who hath both commaunded vs to praye and taught vs the forme of prayer And further dryuing vs by necessitie to call vnto him hath made vs to attend for his helpe hath incouraged vs by his promise and also heareth vs at such time as his pleasure shall be and that in better sort than we our selues can desire A worthie saying therefore is that of the holy man Bernard Brethren sayth he I woulde not haue you doubt of your prayer but knowe ye that euen when the worde issueth out of your mouth then is your prayer wrytten in the sight of God and it shall bée eyther graunted you whiche is desyred or else it is not expedient to haue it graunted Wherefore we must call vpon GOD feruently and earnestlye open our Prayer vnto him when wée be touched wyth the taste of oure euilles For looke euen howe much more greater the daunger and necessitie is so much the prompter and readier ought our minde be to pray For the prayers are but faynt of those which liue in great security and are troubled with no priuate discommoditie Neyther were it requisite by reason of our vnworthynesse that we decysted from praying But it behoues vs to remember rather that God doth retoyce at the name which Dauid so oft doth attrybute vnto him which is that we truely acknowledge him to be the hearer of our prayers But and if he shall not in euerye poynt consent to our demaund yet whilst we still continue all night in prayer and be not wearie thereof he will shewe vs the waye wherevnto he hath called vs which we must enter into if we prosper not nor preuaile in the first and maye lawfully proue the same without offending him if God shall draw vs thereto by denying our request Moreouer to the furtheraunce thereof we must auoyde such as be peruerters of good studyes all thintisementes to pleasures flattering fawnings vnhonest games lashing expences banquets out of due time immoderate and contynuall drinking vndecent shewes songs of loue wanton daunces naughtie company but especiallye we must shunne ydlenesse which is cause both of these euilles and of a number mo For ydlenesse is most delectable to the flesh which delighteth aboue measure in sloth lythernesse ceassing from occupation sluggishnesse and heauynesse of minde and it hath a desire to be doing of nothing and to be voyde of all care and businesse Yea and let the godly man remember that filthie lustes are chiefly nourished by excesse and ydlenesse for thereof is the fyrebrande kindled and there is the Oyle poured in and ministred so aboundauntly as not wythout cause that wyttie Poet sayde Is it asked wherefore Egistus was adulter made The cause is plaine quickly knowne since he with sloth was clade For they which be alwaies tyed to some labor or businesse and neuer be boyde of occupation doe sildome giue any respit to vuhonest lust Wherefore it is necessary that with Godly studies and honest occupations we continuallye resist the pride of the fleshe and with accustomed fasting and hunger but the same moderate we bridle the violence therof and also that with continuall sobriety and temperaunce we kéepe vnder our laciuious lyfe Whatsoeuer the deuill shall sugiest and will vs to doe the same must we diligently traueyle to shake of euen with all the expedition we can and we must neyther wyllingly consent therevnto nor yet rest any longer vpō the same but straite waye slie to the assistaunce of almightie God and poure out our prayers before him expelling from our minde as it were one nayle wyth another euill thoughts with other thoughts which are better And let vs remember the sayings and examples of the misticall scriptures which forbid
downe bicause thou hast sanctified it for an euerlasting continuaunce that whereas thou after thy most excellent workes didst rest the seuenth day although thou wert at rest when thou madest them the same might be declared to vs by the voyce of thy booke bycause we also in thée might rest in the Sabboth of eternall lyfe after our labours which be very good also for that thou hast appoynted them vnto vs. To this inestimable ioy which this holy man most desirous of the immortalitie to come hath trimly discribed in his bookes to this perpetuall vacation after labour which shall bring such a rest with it as is to bée wished for with all prayer To that most blessed kingdome of ioy wherein dwelleth both righteousnesse peace To the heauenly Countrie to the felowship of Aungels to the most pleasant companie of Saintes in euerlasting life to come by the only meditation and remembraunce whereof wée conceiue an incredible delight in our mind and ioyes pierce our secret breast To all these thinges I saye doe all the children of God desire with longing sighes speedily to attaine and with feruent wishes wayte to haue that same their small taste of euerlasting life to be fully finished and perfected which thing the tumultes of the fleshe attempt to interrupt and the temptations of Sathan labor here to destroy and to plucke from vs For this frayle body being corrupt is heauie to the soule and this earthly mansion kéepeth downe the vnderstanding which is loden with cares And herevpon came that exclamation of S. Paule who tooke it grieuously that his bodie wandred here in a straunge Countrie as a banished man saying O wretch that I am who shall deliuer me out of this bodie subdued to death Againe I desire to be loosed and to be with Christ For the naturall corruption in man which is as it were the roote of all sinne no man hath had any hope to plucke vp quite by the roote or to ridde himselfe from the same in all respectes till death onely by reducing the flesh into dust at length shall remedie so huge an euill Herevpon the feruent desire of the creature abydeth longing that the sonnes of God may appeare And we our selues also which haue the first fruites of the spirite mourne in our selues desiring to bée put on a newe and wayte for the adoption which is the redemption of our bodie that the creature subdued to vanitye shoulde be deliuered from the bondage of corruption into the glorious libertye of the sonnes of god For euen then at the resurrection of the iust and regeneration to come shall sorow griefe anguish sicknesse affliction occasion of sinne yea and sinne it selfe haue an ende Then shall immortality swallowe vp mortalitie vncorruption deuoure corruption and perpetuall ioy consume the bitter calamities of this troublesome lyfe At that time there shall come to the godlye societie of the elect so manye as euer from the first beginning of the world of all ages are ordayned to euerlasting life and they togither with the Patriarks Prophetes Apostles Martyrs Virgins Confessors and with the holye Aungels of God shall contynually sing Halleluya and with ioyfull voyce shall attrybute honor vnto the king of heauen There shall they be satisfied with the plenteousnesse of Gods house and shall be filled with the ryuer of his pleasures There death being swallowed vp to victorie they shall behold the visage of his glorye with vncouered face which the Aungels in heauen are glad to looke vpon They which here did sowe in teares shall there reape with gladnesse They shal not hunger nor thirst any more neyther shall the Sunne or any heate lyght vpon them bicause the Lambe who is in the midst of the throne shall both gouerne and leade them to the liuely Fountaynes of waters and bicause also God hath cléerely wyped from their eyes all teares For as it is here wyshed for desired earnestly prayde and longed for from the very hart so there we shall lay holde of it take pleasure of it praise and magnifie it Here we are at strife and continuall warre with most cruell aduersaries suche as conspire our destruction there the crowne of righteousnesse is brought by the Lorde to the victor that hath fought a good fight the hath finished his course and that hath kept his fayth There there is decréed a most ample tryumph of ioye There are the temporall labours recompenst with the chiefest rewarde of Gods house Who therefore will not cry out with the Prophet How amiable are thy dwellings thou Lord of Hosts My soule is wearie and wasteth with longing after thy habitation Blessed be they O Lorde which dwell in thy house for they shall euermore praise thée There shall they beholde that vnsatiable beautie and being inflamed with perpetuall loue thereof shall neuer cease from lawde and praise When can he be destitute of that peaceable quietnesse of minde which continually day and night is thinking vpon these celestiall and immortall things and which fixeth all his minde care and cogitation in continuall contemplation of heauenly matters Howe can he be out of quiet who with vehement sighes excéeding prayer labours to come to that blessed countrie where the saintes be pertakers of lyfe eternall and truth immutable and who euery day doth indruour to vnburthen himselfe somewhat of earthly cares The very right way therfore in my opion doth he take to the true tranquillitie of the minde who hath Christ to be his rocke and foundation and with stedfast faythe cleaues vnto him he being indued with a perfite perswasion of Gods good will towardes him purchaseth the testimony of a good conscience by performing the whole course of his life both godly iustly and soberly and who both in minde inuocation and confession cleaues so throughly to the true christian Church whereof the sonne of God is President the Aungels are protectors the holy spirite is the sanctifier the godly and elect of euerye age are the felowship as he is a verie member of the people of God and of the misticall bodye whose head is Christ and doth not onely hold fast the liuely hope of eternall lyfe to his last ende but also increaseth euery day by procéeding from one vertue to another For the expectation of the children of God who with a right passage and couragious stomake as to a prefixed signe go forwarde to the rewarde of their heauenly vocation cannot be deceyued if the same leane vpon the sure foundations of eternall election of the precious redemption of the promise of god For euen as God of his méere loue which he poureth into the hartes of vs by his spirite hath adopted vs to be his children that a certaine wonderfull greatnesse of loue being styred vp in oure mindes by the knowledge therof the same might waxe more vehement towardes our most mercifull God and also by sending downe his sonne hath performed our redemption and as
touching the firme promises of eternall life hath determined the heritage to vs So likewise he by his omnipotent power finisheth the worke of saluation begonne in vs if we wauer not but stande stedfast in faith Let vs therfore call vpon the Lorde to poure into our mindes the gift of fayth and daylie to increase the same being begonne in vs that in asking séeking and knocking we maye receyue finde and haue it opened vnto vs. For the iustification by faith from whence the true quietnesse of the minde doth growe and by which accesse with boldnesse to the throne of Maiestie is assigned vnto vs and by whose helpe and defence we are brought to this grace wherein we stande and boste our selues vnder the glorie of God is after Saint Barnardes opinion as it were a mid passage from eternall predestination vnto the magnification as he calles it to come by which we ascende to the heauenly Ierusalem the Citie of the lyuing God to the innumerable company of Aungels to the congregation of the first borne Sonnes which are written in heauen to the spirites of the iust and perfite men and to God the iudge of all men and to Iesus the Mediatour of the newe Testament where we being blessed shall inioye euerlasting lyfe Since all Scripture preacheth vnto vs that these things must with true and certaine perswasion be beléeued and denounceth against the vnbeleeuers payne and eternall death why are we discouraged in our mindes if miserie assayle vs why doe we lowre and lament if but easie aduersity come vpon vs why doe not excellent perswasions take so good roote in vs that we contemne and weare out afflictions of time present by conferring the same with lyfe to come which is reserued for vs why are we not so armed with the continual studie of most blessed immortalitie which is looked for and with sure hope of that most happie kingdome that whatsoeuer shall chaunce we beare it both paciently and quietly If the longest age of oures being compared with euerlasting life can scarcely be counted one minute why regarde we not those transitorie things as matters of no effect which may easily be abidden setling our minde farre beyonde afflictions vpon the good things eternall which tarie looking for vs And why waighe we not downe this light affliction that indureth but for a season euen onely with the earnest thought of the felicitie to come Of our momentany and light affliction speaketh Saint Paule iudging that it bréedeth in vs a wonderfull and excéeding waight of glorie while we haue not regarde vnto the thinges which are séene but to those things which are not séene For the things which are séene are temporall the things which are not séene are eternall For by affliction are good men throughly tryed as Iobe and Tobias were or else euill men therby are corrected and amended as Manasses and many other kings of Iuda Where should either the vertue and power of the spirite be so euidently perceyued or the noble and excellent vertue of pacience giue so splendent a shew or fayth haue any earnest exercise if the Saintes shoulde be strayned with no miserie For euen as the starres doe shyne in the night but in the day time they lie hidden euen so true vertue wering bewtifull by temptation doth as yron with vse shew in aduersitie what force it is of which otherwyse in tyme of prosperitie laye hid in secret And howe should euill men forsake their earthly desires relinquish and cast from them their wicked deuises if no such thing should happen whereby they may be ledde from loue of the worlde from generall flattering of themselues and from their naughtie and sinfull custome For as the Phisition bindeth him fast that is vered with a frensie stirres him vp that is troubled with the disease of Lytharge putteth them both to vexation and yet loueth them bothe being not onely desirous to restore health vnto them both but also applyes verie diligently his whole arte studie in curing of those things euen so God although he be sharpe in punishing yet doth he most louingly by such meanes procure saluation vnto hys elect Wherefore Moses reckneth affliction in steade of benefite when he thus speaketh to the children of Israell But thys also sayth he waigh thou within thy heart that euen as a man chastiseth his childe so doth the Lorde thy God correct thée that thou mayest walke in hys wayes and feare him After like maner doth Dauid in this sentence following extoll the chastining of the Lorde as a speciall benefite vnto vs It is good for me that thou hast humbled and afflicted me whereby I may learne thy statutes But why doth GOD many times suffer his elect to be afflicted by the euill and wicked Truely they which be most holy of all commit something euerye day worthy of punishment For not so much as in the fleshe of the very children of God there abydeth anye thing that is good but in them is concupiscence of the fleshe against the spirite and they are so chaunged into a newe creature as neuerthelesse the olde man is not vtterly shaken of They may referre that saying of Iohn to themselues as well as to others if we saye we haue no sinne we deceyue our selues and there is no truth in vs For euen the verie thought of the heart is inclyned to euyll if occasion be ministred therevnto There is no such prerogatiue giuen to the Saintes so long as they liue in this light if they remember their owne frailtie and weaknesse to make them thinke those common prayers of the Church as Lorde forgiue vs our trespasses washe me more and more And enter not into iudgement with thy seruaunt that they pertaine not as well to them as to others Wherefore the Lorde béeing a righteous Iudge by his iudgement correcteth first his owne householde bringeth them into the way againe and admonisheth them to call vpon him for helpe least they should be condemned with the reast of the worlde And euen as euery beast that is striken with lightning turneth his face towarde the lightning so likewise if the houshold of God will haue regarde to God when he pleaseth them he will compell them also to haue an eye to him when hee strykes them according to that saying when he slue them they sought him and turning back they called to remembrance that God was their rock and the high God their redéemer But and if the afflicted housholde of God will from thence forth diligently séeke after their God with sighings from their heart and with righteous and pacient mindes will abide wayting for his secrete councell their lamentation shall enter into the eares of the Lorde of Sabaoth who pluckes them out of their aduersaries handes that he may learne them to depend onely vppon him reuenges them also at length of their very enimyes if they scorne them and the rod of punishment which they execute not
holy Scriptures the most sure strengthning of the hart out of which if apt sentences be taken and prudently with great aduisement collected and haue the same persectly and as it were at our fingers ende they will not onely kéepe downe the serpent appearing vp with his heade and minister present remedie to all the diseases of the soule but also will arme and make vs readie to indure with a pacient mind all other troubles and afflitions which shall come vpon vs Let vs thinke and suppose them to be but base borne and not right children whome the Lorde doth not chasten And a shrewde figne may be gathered that God hath reiected those which be continually out of trouble Let it be euident in our mindes that all things further to saluation and fall out for the best to such as loue God and that affliction with such doth not argue the hatred of God but declares rather his loue who chastiseth them for a season as children ouer whome he taketh more than fatherly care exercising them with troubles that they being put of from the filthinesse of sinne according to the Image of the first begotten of God he might determine to endue them with blessed immortall life Let vs call to remembraunce that God sendeth trouble and disquietnesse to the intent the olde man béeing subdued within vs wée should with an humble and contrite spirite and with certaine reuerence tremble at his worde Let vs beare away that true similitude that as the séede of the Haruest whiche is couered wyth Frost increaseth more fruitefully and as the flambe with blowing is kept vnder to the intent it maye increase and be made greater so doth God through aduersitie more vehemently rauishe our mindes stirres them vp and increases them with a longing for him Let examples layde before our eyes be a comfort vnto vs whereby the minde may be made more stedfast to suffer losse and displeasure and to indure paine and vexation After the example of Christ let vs paciently abide affliction and whyle we be oppressed with euilles let vs haue an eye to Iesus the finisher of our fayth Who is so arrogant as will refuse to imitate the sonne of God why doth the Disciple complayne himselfe since his Maister leade the waye and willed that he shoulde indeuour to followe him why doth the seruaunt require to be in better state than his maister And hath not Christ the sonne of God ascended by the crosse to tryumph by slaunder to glorie by death to immortalitie And let vs sayth saint Paule in following his steps clime vp by the same degrées to glorie For if we haue both dyed togither liued togither and also suffered togither we shall also reigne eternally togither The Lorde loued Iacob but Esau he hated yet abode Iacob more troubles in this lyfe than Esau did Yea did he not abandon Saule and preferre Dauid a poore Shepherd and yet notwithstanding how did he exercise him both with trouble and affliction How often did he leade him to extreme daunger of his life that vnlesse the Lorde of his excellent grace had deliuered him he could haue found no way to escape What needes me to speake of Danyell who being twise throwne into the Lyons Den twise escaped by the will of almightie God Or what néede I to remember Iob a singuler patterne of pacience from whome the Lorde tooke all that he had as well the honor and ornamentes of his life as the reliefe and comfort of his prosperous helth clothing his bodie also with lothsome sores and yet restored more than dubble folde to him againe Let the children of God remember hereby that the Saintes in time of affliction doe depende vpon God onely and of him doe wayte so greatly for succour and safetie as they may boldly saye with Dauid The Lorde is my light and my saluation whom then shal I be afearde of The Lorde is the sure strength of my life who shall then make me afeard If an host of men were set against mée yet shall not my heart be astonied If the strength and crueltie of warre shoulde inuade me yet shall my minde be at rest and quyet For such as these be doe beare with so pacient a mynde whatsoeuer betyde as although the worlde shoulde turne vpside downe the verie ruine thereof shoulde confirme their mindes According to that saying of the Prophete Let them learne that blessed are the Nations whose GOD is the Lorde Iehouah and the people that haue chosen him to be their inheritaunce about whome the Aungels of the Lorde pitche their tents that they maye preserue them and deliuer them by wonderfull meanes Let them learne that a king cannot be saued by the multitude of his hoste neyther a mightie man by his great strength That a horse is but a vaine thing to saue a man nor that a man is deliuered by the puissance of his horse Let them not forget that excellent verse and not onely to vse the same often in their communication but to verifie it also in their liuing Some put their trust in horses and some in Charriots but vve vvill call vpon the name of the Lord our God. For being in thys sort disposed in their mindes although they were in as narrowe a straite as were the children of Israell and had on their backe halfe cruell Pharao with his mightie host the déepe Sea before them and excéeding high mountaines on eyther side yet would they not be dismayde with seare nor dispayre but with a pertite pacient minde not once muttering would wayte for helpe of Moses the Captaine of God almightie according to that saying Be yee stable and ye shall see the saluation of God which he vvill bring vpon you The Lorde shall fight for you and yée shall be still They which doe not refuse nor séeke to escape the same state of suffering trouble and affliction that Christ himselfe the Prophets Apostles and holy Martirs did nor require a better condition of lyfe than Iesus the verie head corner stone nor then the pillers of of the Church being the chosen Prophets of God and Apostles did but doe so leane vnto God and quietly suffer whatsoeuer his prouidence shall allote vnto them as without complaining and lamenting without moning of their present fortune and without any vnlawfull indeuour eyther of trusting to themselues or making prouision for substaunce they then expect and wayte onely for the help of almightie God From such the Lord cannot be absent but will maruellously delyuer them and that often contrary to the expectation of al men as it is euident not onely by examples but also as it plainely appeareth by the booke of Psalmes My soule sayth he wayte thou still paciently vppon God for of him commeth my saluation He verily is my strength my defence my health and my strong holde so that I shall not fall The minde that is thus affected can neuer take a repulse of