leade a voluptuous conuersation accordyng to his appetite let vs neither estéeme nor magnifie him Let vs not affect such kynde of lyfe nor greatly set by but rather dispyse suche a man I meane not that wée shoulde hate hym in nature nor dispyse his person absolutely but hys vyces and him selfe in so much that by them he is eloygned and estranged from God. Wherevpon the Psalmist sayeth of the iust man The wicked was brought to naught in his sight But suche as feare God hee glorifieth Aristotle in hys Ethyckes hath this sentence Magnanimytie is full of contempt for it setteth light by those which lyue vylely All this notwithstanding we ought to bestow the affects of charitie and godly compassion vpon those which are wycked and vniust accordyng to their necessitie Yea and muche the more bycause we sée them to be wrapped and enfolded yea blynded and muffled to reioyce florish and exalte themselues in this worlde And therevpon Hierome sayeth wée more weigh marke sinners to be most wretched when we perceyue their faultes to be lefte vnpunished Yea both hée and Ambrâ—…se say There is no certayner token or signe of a reprobate sence and damnation to ensue theÌ„ to prosper and to be without any crosse or punishment in this lyfe Especially since the Lord sayth I chaâ—…tise and rebuke those whom I loue Now therefore let vs well consider how it comes to passe that the contempt and hatred of this world is of necessitie to saluation For vnlesse it had bene by some maner of meanes necessarie to saluation the Apostle Iohn had not sayde if any man loue the world the charitie loue of God the father is not in him It is therefore to be sayd that there are two kyndes of hating and 〈◊〉 the world speaking generally thereof The first whereof is that the world and such things as are therein should be contempned and hated for as much as they doe directly hynder and withhold vs from god That is to say least they be loued more then God or contrarie to his will and commaundements And least any man should take felicitie in them and cleaue wholly vnto them contrarie to the lawes of God in holy scriptures contayned Least he preferre earthly goods before heauenly goods and least hée set the temporall prayses and honours of this lyfe before the celestial ioyes prepared And finally least he loue and estéeme this present lyfe more then the lyfe to come And for these reasons the hating and dispising of the world are necessarie vnto saluation So that euerie man is bound in that sort to hate dispise the world as wel single men as maryed folke The which lesson I iudge to be verie difficult vnto suche as dwel and remayne in this world Now the second kynde or maner of dispising and hating the world is executed by the ful and absolute abandâ—…ning denying of all worldly things As if any man dispising and throwing from him the ryches and delightes of this lyfe should choose to serue God in obscure and more priuate lyfe So that in this sence to hate and dispise the world is vtterly to refuse cast of all temporall things seculer pomps yea worldly maners and dignities and so to dispise all the vanities of this lyfe that we may walke in the righte way by the assistance of Gods grace and holy spirit And whosoeuer doeth thus he is sure to displease and offend worldly men For euen as lykenesse of things is a cause of loue and well pleasing so vnlikenesse is the originall cause and mother of hatred and withdrawing of myndes and affections Herevpon the Apostle asked this question Doe I sayth he séeke to please men If I should yet please men I should not be the seruant of christ And lykewyse the Psalmist sayeth God hath brokeÌ„ in sunder the bones of such as séeke to please men They were consumed bicause god dispised theÌ„ Is not this a most horrible and dreadfull worde For what can bée more fearefull then to bée dispised of God since Salomon sayeth Consider the workes of God since no man can ameÌ„d him which God dispiseth And in this sort to dispise y world is not onely to hate and dispise all frayle worldly vayne things in that they doe dyrectly but in that they doe also chanceably let or hinder Gods creatures from attaining vnto him As the wise man testifieth saying They are as temptation to a mans soule and as a Trappe or snare for the féete of the foolish â–ª And therefore we hate them not onely for that they withhold vs directly since Salomon sayeth God made his workes to be feared But also bicause euen chanceably they doe vaynely delight the reprobate with the comelinesse of his creatures and with the perticular profit which they séeme to carry with them So that they there doe stay and stand still â—…ternally and neuer attribute the honour and glorie vnto the creator who is in déede the onely end and scope wherevnto wée should tende and frame our doings Héerevpon Isodorus sayeth it is better to haue the hatred of the euill then theyr company For euen as the conuersation and lyfe of those which are godly doe render many commodities so the company of the wicked doeth bryng with it many euilles Now in this treatyse I intend to speake chiefly of the contempt of this worlde as it is set downe in the seconde note euen that which concerneth the state of perfection and the obseruing of Gods words And yet I shall sometymes bring in somewhat of the former kynde of contempt in as muche as it of necessitie towardes saluation and the fulfillyng of Gods commaundements My parte sayeth the Lorde is my soule And therefore I wil expect and looke for the Lorde For the Lorde is good to them which trust in him and to the soule that séeketh hym And as the scripture sayth A thréefolde corde is hardly broken Let vs therefore by a thréefold perswasion and by a tripartyte kynde of demonstration set downe howe holy howe diuyne and how acceptable how holesome howe noble and how expedient it is altogither to contempne the worlde and those things which are therein Now some perswading reasons or demonstrations of this blessed contempte are to bee â–ª vnderstoode on the behalfe of god Some other on our owne behalfe and some on the behalfe of the world it self Whervpon orderly decently to procéed on y behalfe of God these things ought to induce beget in vs a contempt of the world First the loue and goodnesse of the glorious blessed god Secondarily The zeale that we haue to honour him perfectly as much as in vs lyeth Thirdly the great benifits which we receiue at gods hands Fourthly the consideration of his promises Fiftly bicause god him self in proper persoÌ„ did so couÌ„sel vs. And lastly bicause he did so him selfe Of the rest I will treate hereafter Now touching the loue and goodnesse of God it is
thy selfe from executing the same The thinges which in this present lyfe are momeÌ„tarye and light although they be some tribulation may excéedingly worke in vs a greate maâ—…e or weight of glory in the world to come if we behold not those thinges which are séene with eye but those which cannot be séene For the thinges which are séene are temporall but the things which are not séene are eternall By these wordes of Paule it appeareth that the trybulations of the chosen although they be longe bytter and gréeuous yet by regarde of the celestyall glory and reward to come they are lyght and but of small continewaunce For the reward to come is vncomprehensible euerlasting But now is he a perfect and most pure louer of God which loueth him not by beholding this reward nor reuerenceth him not for desire of his owne profite nor worshipeth him for reward of mutuall consideration towardes himselfe But which purely for the very incomparable goodnesse loue and worthynesse of God doth all that he can to his honour with all dilygence For the better obteyning of which perfection and for the full purchasing of so great sinceritie in Gods loue let vs yet euen by the beholding of the infallible promyses of God goe stoutly forewarde to doe any thing that may be most pleasant most perfect and moste acceptable vnto him And let vs contempne the world and the gallantnesse delight pompe prosperities and vanities therof taking in hand to walke in the way of perfection in the fulfilling of Gods word and in a vertuous and right religious lyfe For since the eternall God is a most frée goodnesse a most feruent charitie and a most plentifull rewarder therfore a man of reasonable vnderstanding wil confesse that the more he refuseth and layeth aside for his sake the more sincerely that he renounce him selfe the more he dispose him selfe to the obtayning of Gods giftes and the more wholly perfectly and entyrely that he offer him self vnto him euen so much the more will God also she we him selfe the more aboundant in mercies to him the more soundly and swéetly he will breath his holy spirite into him the more familiarly he will be conuersant with him and the higher wil he exalte him in glorie multiplying his giftes of grace in this present lyfe and dooblyng his rewards of glorie in y world to come Whervpon it is written in holy scripture if a man doe direct his harte vnto God he shall drawe his breath and spirite towardes him selfe And here vpon the holy true and mercifull God hath promised not onely a blessed and excelent glorification in the heauenly kingdome but also a most plentuous and liberall reward in this present lyfe to suche as dispise the world for his sake Saying in his holy gospel Whosoeuer leaueth father mother his brethren or frends or his possessions for my names sake he shal receyue an hundreth folde shall possesse euerlasting lyfe And what meaneth he by these wordes He shall receyue an hundreth fold Marry that for the externall carnall and temporall goodes which he hath lefte he shall receyue the spirituall giftes of grace and the giftes of the holy ghost which are more then an hundreth folde better euen in this lyfe And after also shall receyue eternall lyfe and the consumation of glorie Wherefore my welbeloued if thou desyre to bee trulye and spiritually enriched and enabled contempne then for the louâ—… of God all transitorie fraile things yea and whatsoeuer worldly men which haue in déed the spirit of this world and not the spirite of Christ doe make greatest accompte off and thinke most desirable that doe thou dispyse as most vyle dyrte and myre or rather as the verie snares of the diuill If thou doe so thou shalt become the Temple of the holy Ghost the most blessed trinitie wil inhabit and replenish thy soule with all the aboundant delightes therof For this is promised by y sonne of God saying If any man loue mée he will kéepe my wordes and testimonyes and my father will loue him we will come vnto him make our abode with him O happie soule in whom those thrée so plentiously do abide Furthermore harken what Christ hath promised vnto the coÌ„temners of this world you saith he which haue forsaken all things and haue followed mée when thâ—… son of man shal sit in seat of his maiestie you shall sit also vppoÌ„ xij seats iudging y xij Tribes of Israel And this it is that Paule ment saying You know not y the saints shal iudge of this world Beholde what an vnspeakable dignitie this is how they are honored of God which for his honor do forsake all things And thervpon Gregorie sayth whosoeuer béeyng styrred with the prick or goade of godly zeale doeth forsake such things as he héere possesseth shall vndoubtedly obtayne there a height of iuditiall dignitie y he may come to iudge with y iudge bicause by consideration of the iudgement he did chasteÌ„ himself willingly with pouertie Do not therfore lose so many godly treasures which shall remayne for euer for these things which can be but smal time possessed For behold Christ saith I stand at the dore knock if therfore y opeÌ„ the dore of thy hart harkeÌ„ vnto my couÌ„sel I wil come in vnto thée enter into thy mynd thou shalt sup with me So that thou séest how God wil cherish thée with heaueÌ„ly comfort will fulfil thée with spiritual delightes thou shalt tast how swéet God is how manifold is the multitude of his delightfulnesse All which the louers of this world can not tast bicause they are not worthie to receiue y holy ghost As our sauior saide vnto his Apostles in the xiiij Chapter of Iohn I wil pray vnto my father for you he shal giue you another spirit euen y holy ghost whom the world can not receyue WhervppoÌ„ Bernard sayth The holy delectatioÌ„ doth decline him which is first occupied in seculer desires suffreth him not to mingle vanitie with veritie eternitie with frailtie spiritualtie with temporaltie nor high things with low things That thereby hée may learne what things mouÌ„t vpward toward heauen and what things draw downwards toward earth For if y mind haue wherwith to be outwardly delighted it remayneth inwardly without spiritual delight And y it is which Hierom doth so worthily say If we cut from y flesh such things as do most delight in we shaâ—…straight straight way finde in the spirit that which wil delight vs If the outward wandring be shut vp the inward accesse to God is opened for the lesse y the soule be dispersed in it self the straighter it is erected to things aboue by spiritual procéeding And therfore to the end y thou mayest by y brightnesse of y holy ghost holsomly behold that most noble worthinesse of those spiritual supernatural good things set light by these temporal vanities yeâ—… spurn from thée vtterly
but coÌ„tentedly to haue receaued it The loue they bare vnto God his will in their lyfe kept theÌ„ from disorderid loue of the world and froÌ„ the coÌ„mon sinnes vices which men for worldly thinges coÌ„mit being not troubled with conscience remorce therof sawe no cause to shunne to feare death And as this loue of god his wil encreased in the new testament where the holy ghost the spirit of loue was is more pleÌ„tiously powred in to y harts of the right beleuiÌ„g So the loue of lyfe decresed the desire of death increased in y best professors therof the appostles martirs infinite not only coÌ„tented to leue this life but also desir eddeath who receuig the faith gospel beig taught therby to coÌ„fornie theÌ„ selues to y life image of Christ did with perfect faith pleÌ„tious charitie full hope coÌ„meÌ„d theÌ„ selues to the will of God the expectation of the life to come which they knew was prouided for them y loueth God neither is there any other cause why we dye not like theÌ„ but bicause we liue not like them we feare death bicause we liue not wel some more some lesse according as the order of our liues hath ben and who so saith that the maner of death is a touchstone to way the life is not much deceiued I wil not say but many men may dye wel that liueth ill for mercie is aboue iudgement but none coÌ„tent to dye but he that by death loketh to be with Christ which is he that by his life showeth that he knoweth loueth Christ without which loue y more faith at that time the lesse comfort For faith teacheth Gods mercy his iustice and if iustice be all against vs either faith ingendreth in vs sorow of such a life and so repentance which is good an entry toward life or if it ingender not an earnest repentance it bringeth nothing to comfort ease releue vs but all contrary And therfore he that wil liue in coÌ„tinual meditation of death which is y way to make him a familier so no dreadful gest nor stranger must liue in loue I meane y loue of vprightnes honestie cleanesse iustice integritie doing good where hée can hauing inteÌ„t to hurt none getting vprightly to suâ—…in himself his of that remayneth departing liberally to the poore as he séeth cause is able to such a man y remeÌ„brance of death caÌ„ not be vnpleasant for it shal neither take him vnprouided nether beriue him of any thing wherwith he is disorderly in loue Such a man liuing coÌ„teÌ„tedly in y place wherin he is called traueling carefully to fil satisfie the same wheÌ„ death approcheth doth méekly say to God with Christ I haue done the worke thou sentest me to doe And albeit there hath bene much weaknesse many infirmities in his trauel and accomplishing that worke he was sent to doe yet with a great indifferencie he shal be able to vse the words of the vertuous learned Bishop neither haue I liued so among you that I should be ashamed to liue neither doe I feare to die bicause we haue a good Lord master The man so liuyng and so thinking is onely happie neither troubled with inordinate desire of highe estate which he taketh but for a place to trauayle for many neither affrayde to be in meaner then he is knowing that where so euer God placeth him he hath his worke to doe wherwith he may please him euer quyet content to dye and not vnwilling to liue But here some man may say although he be not disordridly desirous of life yet can he well be coÌ„teÌ„t to liue though not for him self or for his owne sake yet for others therin wisheth nothing vngodly but deceÌ„tly to kéepe the place whervnto he is called which he can fill if not better yet as wel as an other maÌ„ to help such as néed him to bring vp his childreÌ„ to see theÌ„ disposed finally to bestow the benifits y God hath lent vnto him he y maketh this obiectioÌ„ lieth not on him self is not of y worst sort nor much to be misliked vnto whoÌ„ neuertheles it must be answered if his desire be to liue for others who by him may be y better he must coÌ„sider y wel doing is not all his own wherof though maÌ„ be y minister God is the giuer who will dispose him self to doe many good and none hurt so coÌ„tinue God knoweth man knoweth not but this maÌ„ knoweth y without gods giuing he doth it not wel knoweth he also y happie had bene SalomoÌ„ if he had ben taken in his youth wel doing the like may ye read of many say by experience of some whither he would be one of them by long life he knoweth not if ther were no dauÌ„ger it shuld not haue ben writteÌ„ he y staÌ„deth let him take héed y he fal not if he think there were no dauÌ„ger in him self theÌ„ is he proud and lyke to be one of them that would fall if he doubt then is it wisdome to put him self to him that knoweth And sith he knoweth and is sure that after death no sinne is done better is the choyse to go with safetie as Gods seruant wheÌ„ God willeth then in continuaunce to put that in a hazarde which if it goe amisse at the ende can not be recouered nor the losse redubled Déepe in payne lye many who by long lyfe fell into sinne and therby into their damnation who had then dyed in their youth had lyued with Christ and howe much they bewaile their long life the oceasâ—…oÌ„ of their paiâ—… no tonge can tell nor harte thinke But to returne to the matter if he say he would doe many good in long tyme and lyue accordyng to his place and callyng let him shewe that in the tyme he hath giuen him and if in so doing he be takeÌ„ sith he may say to God I haue done the worke thou sentest me to doe and when God calleth hym away hee knoweth there is no more appointed for hym to doe he knoweth also there is no more cause for him to lyue bicause desire of doing good was the only cause why he would lyue His childre are Gods more then his who leaueth not the seede of the iust who calleth him selfe the father of Orphans and iudge of Widdows whose blessyng if they haue they shal prosper though they lacke a mortall father And if they lacke that much sorow and small comforte should the father haue to see that he could not amend for eche good father neither maketh nor leaueth a good chyld And yet doeth not such a man lacke wyfe and friendes to whom he may commit the care of children and if his friendes will doe much for them at his request and recommendation why should he mistrust Gods proÌ„uydence helpe and dyrection if hée commend them vnto hym By whom
rather hauinge lesse perfectâ—…oÌ„ in many things then they haue for they goe as soone as they be borne but we can neither goe straight vpon our féete no nor crepe vpon our hands if nede were We are all borne crying that we may thereby expresse our misery for a male childe lately borne pronounceth A. and a woman childe pronounceth E So that they saye eyther E. or A as many as discend from Eua. And what is Eua but Heu Ha eche of these soundes is the voyce of a sorowful creature expressing the greatnesse of his grefe here vpon before Eua sinned she was called Virago and after she sinned she deserued to be called Eua when she hard sayed vnto hir Thou shalt bring forth in sorrow and payne for ther is no payne to be compared to that which a woman abydeth in hir labor Wherevpon Rachel with ouer great grefe of laboring dyed and at hir death shee called the name of hir sonne Benony which betokeneth the sonne of sorrow or payn The wife of Phinees faling sodeynly in labor brought forth a childe dyed withall euen at the instant of death she called hir sonne Icabod But a woman licke vnto one that hath escaped shipwrack is sorowfull sad whiles shee laboreth but when she hath brought forth a childe then remembereth she not hir paynes for ioye bicause a man child is borne into the world Then she conceiueth with filth and vncleannesse she bringeth forth is deliuered with paine and heauinesse bringeth it vp and nowresheth it with toyle and carefulnesse and kepeth and preserueth it with dread fearefulnesse Man commeth forth naked and shall retorne naked he commeth poore and he goeth poore Naked sayeth Iob I came out of my mothers wombe and naked shall I returne thether we brought nothing into this world and doubtlessâ—… we can carry away nothing But if any man depart out of this world clothed let him marke well what kinde of clothing he bringeth filthy to be spokeÌ„ more filthy to be heard and most filthie to be sene O vile vnworthinesse of mans estate and condicion O vnworthy estate of mans vilenesse Search the trees the herbes of the Earth they bringe forthe boughes leaues flowers fruits A man bringeth forth nitts lyse worms They distill powre out Oyle Wyne and Balmes and a man maketh excrements of spettle pisse and ordure They smell breathe all swetenesse of smell and pleasauntnesse whereas man belcheth breaketh wynde and stincketh for such as the tree is such fruites it bringeth forth and an euil tree can not bring out good fruit Then what is man according to his shape and proporcion but a tree turned topsie turuey whose rootes are his heares the stub of the roote is his head and his neck the body of the tree is his breast belly and bulke the boughes are his armes legges and the little braunches and leaues are his fingers and toes This is the leafe which is tossed with the wynde and the stuble which is dryed vp with the Sunne In the first age of Man it is read that he lyued nyne hundreth yeares and more but when mans lyfe began by lyttle and lyttle to declyne then our Lorde GOD sayd to Noe My Spirit shall not remayne with man for euer because he is fleshe and his dayes shall be one hundreth and twenty yeares the which may be vnderstoode aswell by the tearme of mans lyfe as by the space to repeÌ„t him for from that tyme forthwardes fewe are read of which lyued any longer But when mans lyfe was dayly more and more shortned then was it sayde by the Psalmest The dayes of his tyme are seauentie yeares or if it be a stronge bodyâ—… foure skore yeares and then theyr payne and sorrow increaseth For shall not the small number of my dayes be finished in smal tyme Our dayes doe passe away more swiftly then the webbe is cut from the weyuers hand A man borne of a woman lyuinge short tyme replenished with many miseries commeth forth lyke a flower and is plucked vp and flyeth away lyke a shadowe and neuer contineweth in one estate For now a dayes men doe lyue forty yeares and very fewe doe reache sixtie yeares But if man doe attayne vnto age immediately his hart is afflicted his head is troubled his spirites languishe his breath stincketh his face is wrinckled his body is bowed his eyes are daseled his féelinge faylleth and his quickenesse quayleth his teeth become rotten and his eares are closed vp An olde man is soone prouoked but hardly reuoked beleauing quickly and mistrustinge laysurely coâ—…etous and greédy heauy and needy Swyft to speake and sâ—…owe to heare praysing thinges of antiquitie and dispysinge what is vsed presently blaminge the tyme present and allowing the tyme past he sigheth and is vexed he waxeth weake and is astonâ—…ed as Horace sayth Multa senem circum 〈◊〉 in comodâ—… To conclude neyther let olde men glory against yonge men nor yet let younge men waxe insolent and disdayne olde men for they haue béen as we are and we shall one daye be as they now are The Byrde is created to flye a lofte and Man is borne to be weryed with toyle and labour All his dayes are full of labours and paynes neyther can his mynde be quiet in the scilent night and what is this but vanitie there is no man without labour vnder the Sunne nor without defectes and imperfections vnder the Moone nor without vanitie vnder tyme Tyme is the delay of thinges subiect vnto change the vanitie of vanities as the Preacher sayth and all is vanitie O how variable are mens studies and how diuers be theyr exercises and yet they haue all oâ—…e ende and one selfe same effect euen labour payne and vexacion of the mynde There is much businesse created for all men and a great yoke is layd vpon the sonnes of Adam from the day that they come forth of their mothers wombe vntil the day of their Sepulture in the earth which is mother to all lyuing creatures Let wyse men search narrowly let them héedely consider the height of the heauens the breadth of the yearth and the depth of the Sea let them argue and dispute euery one of this let them haÌ„dle them all ouer and let them alwayes eyther learne or teach and in so doing what shall they fynde out of this busie toyle of our lyfe but traueyle and payne that knewe he by experience which sayed I inclyned my hart to know learâ—…nge prudâ—…ce error and folishnesse and I perceyued that all was labor affliction of the spyrite For asmuch as in great wisedome and knowledge there is great disdayne and be which increaseth knowledge increaseth also payne trauayle for although whilest that he sercheth it out he must sweat many tymes and watch many nightes with sweat and labor yet is there scarcely any thing so vyle or any thing so easy that
the lord They went about in shéepes felles in goates skynnes néedy afflicted miserable For whome the worlde was not yet worthy Straying in solitarie places in mountaynes in dennes and in caues of the carth in daunger of floods in daunger of théeues in daunger of the Iewes in 〈◊〉 of the Gentylles and in daunger of faulse brethren In labour calamitie in much watching in hunger and thirst in many necessities and in cold and nakednesse For the 〈◊〉 doth deny himselfe and 〈◊〉 his members together with all vices and coâ—…pisences that the world may be 〈◊〉 vnto him And he to the worlde He hath héere no place of aboade but séeketh diligently for the heauenly habitation to come He susteyneth the world as an exile beinge 〈◊〉 vp in his bodie as in a pryson sayinge I am an inhabitour and a stranger in the earthe as all my forefathers haue bene Forgeue me that I may be cooled before I depart I will abyde no longer Alas that my dwelling place is prolonged I haue euer dwelled with the inhabitaÌ„ts of cedar my sowle hath remayned with them Who is weakened and I am not weake Who is weakened and I am not vexed For the sinnes of the neighbors are the refreshinges of the iust This is that watering place which Caleph gaue vnto his daughter Axa in dowry The lyfe of man vpon earth is a warfare Yea is it not 〈◊〉 right warfare when manyfold enemies doe on euery syde assayle it that they may take man and persecute him and kyll him the deuill and man the world and the flesh The deuill with vices and concupisences man with beastes the world with Elements and the flesh with the sences For the flesh doth couet against the spirit and the spirit against the flesh But we must not wrastle against flesh and bloud but against the lyuely breathinges of wickednesse in heauenly thinges and against the captaines of these darcknesses For your aduersary the deuill goeth about lyke a roaring Lion séeking whome he may deuowâ—…r The fyry dartes of the most wicked are kindled Death commeth in by the wyndowes the eye doth robbe the Sowle the whole world doth fight against the sences that is nacion against nacion kingedome against kingdome great Earthquakes in many places pestilences and hongers tempestes and terrors from heauen The Earth bringeth forth thornes and thissells the water flooddes and raging tempestes the Ayre thunder and great wyndes the Fyer lightninges and flashâ—…nges Saying cursed be the Earth in thy works it shall bring forth thornes and thissells vnto thée With the sweat of thy browes thou shalt eate thy bread vntill thou retourne to the Earth For Earth thou art and to the Earth thou shalt goe The Bore out of the woode doth lye in waight and the best fruites are destroyed The Woulfe and the Beare the Leopard and the Lyon the Tyger and the wylde Asse the Crocodyle and the Gryffen the Serpent the Snake the Adder and the Bassâ—…liske the Dragon and the Ceracte the Scorpion the Uyper yea Nittes Lyse Fleas and Ants Flyes and Gnats Waspes and Hornets Fyshe and Fowles For whereas we are created to beare rule ouer the Fyshes of the Sea and the fowles of the Ayre and all lyuing creatures which moue vpon the Earth Now we are geuen as a praye for them and are made foode for their mouthes For it is wrytten I will send the téeth of wylde beastes against them with the fury of Serpents and things which glyde vppon the Earth Unhappy man that I am who shall deliuer me out of the body of this death Surely man would be brought out of pryson and would depart out of his body For the body is the prison of the Sowle Wherevpon the Psalmist saith Bring my sowle out of pryson No rest nor quietnesse no peace nor securitie at any tyme On all sydes feare and trembling and on all sides labour and payne Flesh shall be sorowful euen whylest it lyueth and the sowle shal morne and lament ouer it selfe Who had euer yet a whole day pleasant in his delight who in some part thereof the guiltinesse of consience the feare of anger and feircenesse or the motion of concupisence hath not troubled whome the swelling of enuie the earnest desyer of couetousnesse or the puffing vp of pryde hath not vexed Whome some losse or offence or passion hath not disquieted and to conclude whom neither sight nor hearing or some thing that touched dyd not offend Rara auis in terris 〈◊〉 simillima Signo Herken herevpon vnto the saying of the wise man Betwene morning sayth he and night the tyme shal be changed Uayne thoughts and cogitacions doo one succede another the mynde is wrapped into sundry conceytes They houlde the Tymbrell and Lute in theyr handes and they reioyce at the sounde of the Organnes they leade theyr life in iollytie and at the twincke of an eye they goe downe into hell Alwayes some sodeyne sorrowes doo succede and fâ—…low after worldly ioye And he which beginneth in ioye endeth in griefe For the worldly felicitie is mingled with many sorrowes and sharpe mishappes as he well knewâ—… which sayd They laughter shall be mingled with sorrow lameÌ„tacioÌ„ comes in th end of reioycing This did the sonns children of Iobe wel trye who whiles they did eat draÌ„k wine in the house of their eldest brother sodeynly a vehement wynde brake in from the desart country strake the foure corners of the house which fell downe and oppressed theÌ„ all Whereby their father sayed not without iust cause My harp is tourned into lamentacion myne organe pypâ—… into the voyce of wéepers mourners But it is better to goe vnto the house of weping lamentacion then to the houses of banqueting Geue eare and marke a holsome admonicioÌ„ In the day of reioycing good fortune be not vnmidfull of mishaps Remâ—…ber the latter daies thou shalt neuer sin Alwayes the last day is the first and yet the first daye is neuer reputed for the last yet we should so liue as though we were euer ready to dye For it is written Be myndeful and remember that death will not long tarry from thée time passeth away death approcheth A thousand yeares before the eyes of him the dyeth are as yesterday which passed away For all thinges to come doo grow and renew and alwaies thinges present doo dye and fade And whatsoeuer is past is altogether dead Then we dye alwaies as long as we lyue then at length we leaue dying when we leaue to lyue any longer Therefore it is better to dye vnto lyfe then to lyue vnto death Wherevpon Salomon saide I haue more praysed the dead then the liuinge and haue accounted him more then bothe which was neuer borne Life flieth swiftly away and cannot be
him from stinking He which earewhile sat glorious in his throne or chayre lyeth now despysed in his Toombe Hée which but lately florished in the Courte doth now lye filthily in his graue He which but earewhiles did fare 〈◊〉 in his parler is now consumed tâ—…re with wormes in his Sepulchre The worme and the fyre are the reuenge of the flesh vnto the wicked man And eyther of them is of two kyndes That is to say the inwarde and the outwarde worme and fyre The inwarde worme and fyre gnaweth and burneth the harte the outwaâ—…d worme or fyre doeth fret and burne the body Theyr worme sayth hée shall neuer dye and their â—…yre shall not be quenched The Lorde shall send wormes and fyre vpon their flesh that they may be burned and feele it for euer The worme of conscience shal temporally teare them the memory shall afflict them repentance shall vexe them and perplexitie shall torment them For they shall come into the thought of their sinnes fearefully and theyr iniquities on the other side shall dishonour them Saying what hath the boast of riches profited vs and what hath pryde preuayled for vs All those thinges are passed ouer lyke vnto a shadow euen lyke vnto a shippe which passeth in the flowing waâ—…es whose steppâ—…s or pathe no man can fynde or perceyâ—…e when it is paste Euen so we as soone as we be borne begin to leaue this lyfe For wée are able to shewe no token of vertue but are consumed in our wickednesse They shall record with excéeding great trouble that which they did with ouer great delight That the goade of their memory may pricke them vnto punishment payne whom the Sepulchre of wickednesse did dryue vnto sinne They which repent and doe penance will saye in themselues we haue erred from the way of truth and the light â—…f righteousnesse hath not shone vpon vs Then shal they begin to say vnto the hilles and mounteynes fall vpon vs and couer vs They shall repent to their payne and punishment but they shall not bee conuerted vnto remission and forgiuenesse For it is but méete and right that they which would not when they might should be barred to haue power when they would For the Lorde hath giuen a tyme and place for repentaunce and they haue abused the same Therfore the rich man which was tormented in the flame did say vnto Abraham I beséech thée father that thou wilt send Lazarus vnto the house of my father For I haue fiue brethren That he may be a witnesse vnto them least they also doe come into this place of torment Unto whom when Abraham had aunswered they haue Moyses and the Prophets Let them heare those He added No father Abraham but if any man should goe fro the dead vnto them they will repent So he also dyd now repent in hell But bicause hée knewe that it was vnprofitable he desired that this might be declared vnto his brethren That they might doe frutefull pennaunce in this worlde For repentaunce may then profitte a man when it is in hys power to sinne Men beholde Angelles and are troubled with horrible feare mourning through perplexitie of the spirite and saying these be they whom heretofore we had in derision and lykened them vnto mockyng stockes in reproche and skorn For we beyng senselesse did estéeme theyr lyfe madnesse and their ende without honour But beholde howe they are compted amongest the sonnes of God and their lot is amongest the Saintes Agayne it shall be a punishement for the wicked to behold the glory of the blessed although percase after the ende of iudgement But the blessed shall sée the reprobate in tormentes according to this text the iust man shall reioyce when he séeth the reuenge of sinners But the reprobate shall not sée the blessed in glory according to this text let the wicked man be taken away least he see the glory of god Such things doe the wicked say in hell bicause the hope of the wicked is lyke vnto thiâ—…e down which is tossed with the wynde And lyke vnto a slender froth which is cast from the déepe waters and lyke vnto smoke scattered with the wynd and lyke vnto the remembraunce of a gest which taryeth but one day ¶ Of the vnspeakeable perplexitie of the damned The â—…yre of hell is neyther nouryshed wyth fewell nor kyndled wyth bellowes but was created by God vnquencheable from the beginning of the world For it is written the fyre shall consume him which is not kindled And it is thought to be vnder the earth according to that saying of Esay hell vnder the earth is troubled against thy comming But all places are penall vnto the reprobate Which doe alwayes carry torments and veration against themselues I will bring forth sayeth hée fyre from the middest of thée which shal eate thée And the fyre of hel shal euer burne and neuer shine it shall euer skald and neuer consume And shall euer assayle and euer fayle For in hell there is merueilous cloudy darkenâ—…sse vnmeasurable bitternesse of payne and infinite euerlastingnesse of all mysery Bynde him hand and foote sayth hée and throw him into outward darkenesse There shal be wéeping and gâ—…ing of téeth Euery member for his sinnes shall beare his proper punishment That it may therewith be punished wherwith it hath sinned For it is written by what soeuer a man sinneth by the same shall he be punished So that he which sinned with his tongue shall be tormented by the tongue And therefore he cryed O father Abraham haue compassioÌ„ on mée and send Lazarus that he may dippe the end of his finger into the water and coole my tongue For I am tormented in this flame The reprobate shall not onely be wrapped in outwarde darkenesse but also in inward darkenesse For they shall at one selfe tyme lacke both the spirituall light and the corporall light For it is written the wicked shall be taken away least he should sée the glory of god Who onely shall then be light euerlasting And the reprobate shall beare so great perpleritie in their punishmeÌ„t that they shal skarcely be able to think vpon any other thing than their paines And shal there apply the force of their thoughts Salomon sayeth there is neyther working nor accompt in hell Nor wisedome nor knowledge where thou makest such hast to goe For obliuion shall be so great in the reprohate so great blyndnesse of mynde and so great confusion of reason that seldâ—…me or neuer they can ryse to thinck vpon god Nor can breath one thought of repentance For confession perisheth from a dead man as from him which is not at all As it is written The dead shall not prayse thée O Lord nor they which goe downe into hell Shall not confesse thée Nor death laude and prayse thée Let me goe sayth Iob that I may lament a while my paynes before I
doest thou blush hereat but furthermore doest euen as yet were bury thy selfe quicke in y earth Now put the case that thou shouldest certeynly méete with all the euil things vnder the soÌ„ne if all perills possible were imineÌ„t vnto thée if iniuries â—…launders quarels fyre sworde wyld beasts misfortunes hunger sicknesse yea all the euils that may be told or thought of should attones ouerwhelme thée should not al these thinges séeme vnto thée rydiculous and worthy to be contempned in respect of suche and so great a treasure and reward as thou thereby shouldest win wherfore let no maÌ„ be so abiect or vnhappy nor of so base and coward lyke a mynde y whiles he wysheth to atteyne heanue hée be carefull about the earthly rest and delightes of this worlde For it should be to him vndecent not onely to séeke after them but to estéeme or honor them when they be already obteyned Wherevpon Gregorius sayth No payne is great neither ought any tyme to séeme long wherby we may wynne the glory of the euerlasting kingedome Let vs labour therfore stoutly fight hardly agaynst vyces Yea let it be most pleasant vnto vs to be weryed in the seruice and warres of god Bicause we are assured that our labour shall not be in vayne But that God of his mercy wyll reward our fayth For such as are not set on worke here w men especyally in actuall repentaunce and are not â—…kurged or punyshed as men in this lyfe shal be skourged and formented with wicked spirites in the world to come by the opinyon of Hierome Furthermore for the more perspycuous reprehention of our slouth and for the better styrringe vp and warmynge of our cold mindes let vs consider how many and how greate paynes men doe suffer and eâ—…dure for earthly frayle and small coÌ„modyties That euen yet thereby we maye learne for the loue of GOD for the inherytaunce of his kingdome and for the euerlasting felycytie to walke waryly and worthyly in this narrowe path Let vs learne to despyse all worldly vanyties and make oblation of our selues to God altogither with an vnfayned harte and deuotion For as Augustin doth by y way rehearse vnto what storms and tempestes what dreadfull and hortyble roaring of the wyndes and waues doe merchauntes submitt themselues to get rytches which are fadyng and shal sone peryshe or be lost yea ritches which bringe greater stormes of care to kéepe them then they founde trouble or paynes in séeking them What rages what furyes what coldes what perylles by sea by lande in dennes in deserte doe huntesmen hazard for the poore praye of a selly beast Yea how longe can they hunger and thirst and how vyle meates can they be contented with all for the obteyning of the same men suffer theÌ„selues to be cut launced to be burnt seared that they may remoue no euerlasting payne but a payne of smal coÌ„tine wauÌ„ce with a payne of greater patieÌ„ce The Knight and souldiers vndertake most crewel warres for small tryflyng pleasures in this shorte and vncerteyne lyfe Yea they spende oftentimes more yeares in attayning theyr desires then they lyue afterwardes to enioye them But in all these examples such as loue not the things rehearsed doe thyncke them gréeuous And they which doe loue them suffer the same extremyties also but thinke them nothing gréeuous For loue maketh the hardest seuerest most gréeuous things to séeme easie gentle lyght and almost nothyng at all Let charytie then be able to worke much more effycacy yea let it make vs more patient more happy and more stowte theÌ„ greedy couetousnesse can make them for the obteynings of méere myseryes Synce we may be sure to obteyne the true and euerlasting treasure of felicity Let all tempor all aduersitie bée easely borne by vs when wée mayâ—… both auoyde and eskape thereby as by a fruite of our fayth euerlastinge payne and obteyne also an euerlastinge reygne For the passiones of this teÌ„porall world are not sufficyently worthy for the glory to come which shal be reuealed in vs as y Apostle saith Let vs not serue god w a sluggish minde luke-warme zeale but let vs ministre vnto hym with a feruente spirite least he turne the sentence of that Reuelation vpon vs I knowe thy déedes that thou art neither hot nor cold And bicause thou art leukewarme neyther hott nor cold therfore will I begin to vommyt thée out of my mouth The first coÌ„maundement is Thou shalt loue y Lorde thy god with al thy hart with all thy soule With all thy minde and with all thy power And this coÌ„maundement conteineth in it the ende the rule and the perfection of all the commaundementes To the full accomplyshement whereof as much as maye possibly by vs be performed not onely all the other commaundementes but all the dyscyplyne of Christ in his holy gospell doe also tende And this commaundement is not fully fulfilled and accomplyshed at any tyme in this world vntill we come to the euerlasting kyngdome prepared Yet such as with full deuoytion and syncerity of mynde doe renounce and forsake all worldly vanities which may hynder their loue towards the diuyne Maiestie and doe onely bend theyr eyes towards God accordinge to their dewty doe goe nearest to the accomplyshment and fulfillynge of this commaundement But when we haue done all that we can yet are we vnprofitable And yet euery wayfarynge man which iornyeth and trauayleth in this lyfe to attayne vnto the euerlastinge kyngdome must thus farreforth fulfill it that hée loue nothing more then GOD nor nothyng that is contrarye to his will. Yea and that hée reioyse finally in nothyng but in GOD onely Now then wée haue sayd much of this streyght and narrowe waye to saluation And thereby it falleth out that it is the obseruing and kéepyng of Gods commaundementes in holy scryptures conteyned and of the lessonnes taught vs by our sauiour Christ. Let vs then also consider which bée those streyght commaundementes and preceptes for the dificulty whereof Christ hymselfe dyd affyrme that the sayd waye was so streyght and the gate so narrowe And againe that the waye was so brode and spatyous which led vnto euerlastinge damnation Behold our sauiour sayth then You haue hard it sayd quod hée Thou shalt not kyll But I say vnto you that whosoeuer is angrye with his brother shal be gyltie in iudgement But hée which sayth vnto his brother Racha That is a worde of dysdayne or reproche he shal be gylty to be condempned by the whole councell And â—…e which sayth to his brother Foole he shal be gylty of hell fyre which is euerlasting coÌ„dempnation Is this now not a hard streight sentence but moreouer he sayth You haue hard that it was saied of olde Thou shalt not forsweare but I saye vnto you sweare not at all But let your communycatiooÌ„ be yea yea and nay nay Where vpon also the apostle James in his Epistle sayth My brethren aboue all
may then be reuerently by him receyued Let vs now be so sory and contryte for our sinnes that we may then by Christ be eternally comforted Agayne if wée doe well consider the stryctnesse of Gods iudgement wée shall euen thereby learne vtterly to despyse all the vanyties of the world and gréedily to runne to true repentaunce For in the day of iudgement the world shall stand in flamyng fyre which shall burne and consume the wicked and reprobate Christ shal be resident in the ayre All the holy companyes of Angels and of the heauenly Citizens shal be assysâ—…aunt and shall vysibly appeare The reprobate shal lye vpoÌ„ the grounde or earth which they haue so loued with their horryble blacke and lothsome bodyes which then shal be most deformed horryble to behold Some being halfe eaten and torne with the wormes in theyr sepulchre Al the rable of hell and all mankynde shal be present Then euery mannes lyfe shall appeare vnto himselfe that they maye all at ones acknowledge the iudgement of God to bée moste iuste Oh what care what payne what intollerable myserye and dreade wyll it then be for the wicked to sée that they must by and by be throwen into the tormeÌ„ts For immediately this sentence must be pronounced Oo yâ—… accurssed into euerlasting fyre The earth shal opeÌ„ hir mouth swallowe theÌ„ â–ª And they shall fall hedlong into the most déepe pytt of hell wherein they shal be shutt and enclosed perpetually Let euery true Christian be teryfied by the remembraunce of this iudgement as Hierome was 〈◊〉 saying As often as I doe consider that daye I doe shake and tremble on all partes For whether sayth he I eate or drinke or whatsoeuer I doe the sounde of that most terryble troumpet doth alwayes thunder in myne eares saying Ryse you that are deade and come vnto iudgement And agayne he sayeth When God the Lord shall come to iudge the world shall pytiously roare and crye One Tribe shall shocke and iustle agaynst another The most mighty Prynces shall go bare and naked groping rounde about Plato the foole shal be brought in with his fonde Desciples Aristotels fyne arguing shall not then preuayle When the Sonne of that poore handycraftesman shall come to iudge the endes of the worlde Then our sinnes shal be on the ryghte hand redye to accuse vs On the lefte hande an infynit number of wycked spyrites ready to take hold on vs Underneth vs the horrible masse or Chaos and confused heape of hell Aboue vs the heauens opened and rent in sunder In the ayre the angrey Iudge Without the world burning Within the conscyence skalding ond skorching Yea the iust man shall hardly be saued Wo be vnto the wretched sinner so ouertaken Whether shall hée flye It shal be impossible for him to lurke here and there and it shal be as vntollerable to appeare The reprobate which are to be dampned séeing these thinges shal be troubled with a horryble feare they shall mourne and languish for vexacion of spyrite and say We haue erred from the waye of truth and the light of righteousnesse hath not shyned in vs We haue ouerweryed our selues in the waye of iniquytie Wherefore my welbeloued let vs learne and chuse with the chosen of God to abhorre the delightes of the world to bringe forth the true fruites of repentaunce to serue God with dew reuerence feare and purenesse of hart rather theÌ„ to encurre wylfully so great callamyties For whosoeuer doth dyligently and profoundly reuolue ponder these paynes and tormentes of hell fyre he shall vndoubtedly abhorre all sinne all vanitie and prayse of this wicked world For what a thinge is it to be for euer enclosed in the pryson of hell in the myddest of vnquencheable fyre in a moste fylthie stinckinge and lothesome lake there to be vnspeake ably tormented and with innumerable paynes to bée afflycted without any least hope of deliuerie For Gregorie sayth there shal be in hell vntollerable colde vnquencheable fyre a worme alwayes gnawing a stynche alwayes smellynge palpable darkenesse the skourge euer stryking the ougly spyrites alwayes gréeuing the confusion of sinnes the desperacion of all goodnesse the hate and detestinge of all that is good and ryghteous an vnremedyable turning backe from the highe heauenly maiestie and an irecuperable turning towardes all euill and frayltie For although in hell there be the prycke of payne and punyshement yet there is no corection nor amendement of will and consent Synce the reprobate shal be so accused with their owne iniquinye that righteousnesse neuerthelesse shall not by any meanes be of them embraced loued or desired But what néede we to heape to gether somanye wordes of proofe of this matter Doe thou thy selfe imagnne to behold with the eyes of fayth and vnderstanding a lake full of all myserie yea most brymfull of all desperation trouble crying and howlyng boyling with a most skalding fyre and abundantly replenyshed with most sorowfull soules and then consider what a thinge it were to be for euer gréeued and tormented therein to walke contynually in the blase of such flamyng fyres to be racked and tormented vncessantly and to be perpetually afflycted with the most horryble socyetie of the dampned and the moste ougly faces and shapes of the Diuills For this is it which in the booke of Job is called the Tenebrous land ouerwhelmed with the thycke cloudes of death The land of myseryes darkenesse where the shadow of death and no order but perpetuall horrur doth enhabyt For ouer and besides other infinit paynes of hell there is also troublesome paynefull and vnestymable dysorder coÌ„tineually Then doe not they séeme vnto the most vnhappy yea more then thryse and foure times most vnhappy who for these most short and transitory lyberties vnlawfull delyghtes worldly vanyties frayle affections rytches or prosperytie doe fall into such an vnspeakeable myserie which shall endure for euer Wherefore let vs come forth forsake this broade opeÌ„ way of these worldlynges leading vnto destruction and vnhappinesse and let vs embrace and followe the streyght waye lyuing fruitefully fearefully reuerently before y Maiesty of the highest God. Yt is written in the lxxxiii Psalm How louely delightfull are thy Tabernacles O Lord god of vertues my soule doth eagerly desire and faynte in the Court of god And as the doctors and Fathers of the Church haue agréed the loue and charytie of God is the lyfe of the soule So that without loue and charytie nothing is pleasing nor acceptable before god Neither can it profite any thing at all towards the obteyning of the heauenly felycitie Then all our actions our thoughts affections speaking doing or suffering cannot be acceptable in the sight of God vnlesse it procéede from charytie eyther by way of allurement by way of commaundement or by way of direction Wherevpon it foloweth that such as doe bewayle confesse and repent their misdéedes onely for feare of payne for seruyle dreade they doe not therefore obtayne
Egypt without the helpe of thy diuine Maiestie euen so no man caÌ„ be pulled or withdrawen from this world vnlesse he be helped with the fynger and power of the heauenly hande Yet shall there neuer be founde any defect in God so that man will doe his best that he maye Agayne the world is compared to a deserte by the which the chyldren of Israell went from Egipt vnto the land of promisse And in this desert they met so many letts and impedyments that of thréeskore thowsand numbred onely two euen Caleph and Iosue were brought into the land of promyse O how the Diuils doth reioyse to sée them all now in the synke and filthynesse of their sinnes Men cleaue vnto worldly thinges and in worldly thinges they are wyse but they neyther care for God nor for his commaundementes neyther are they astonyed when they heare his moste terryble iudgementes But they accompt them as fables Oh all thinges that are be euill bestowed vpon vs For our hardnesse is neuer mollâ—…ed But thinke we that God will omyt his iudgement Or leaue these sinnes vnrewarded Or suffer the wordes which he hath spoken of the iudgement to come and of the euerlasting paynes to be falsified God forbyd that we should so thynke Furthermore whosoeuer is ouercome with the loue of earthly thinges he is not delyghted in god But no man can long abyde without some delectation And therefore such as are not delighted in spyrituall things doe powre themselues out vnto worldly solace And so consequently are ouerwhelmed in the multytude of sinnes and vyces Wherevpon Saint Augustine sayth Blessed is he O Lord which loueth thée For he which loueth not thee loueth the world is seruaunt and bounde vnto sinne he is neuer quyet neuer in safetie but is dystracte and dyspersed in the varyable cares vanityes and pompes of the world And whosoeuer doth contempne the volupteousnesse of this world and thereby eskaye the snares of the Diuill shal be most happy in that his soule is delighted in such thinges as cannot be blotted or defiled with any vncleannesse but is immediately clensed purged with the cleannesse of truth And synce y lawe of God doth so delight him y he shal be able ther by to avoyde eschew y delightes of y world But as longe as we delight in the deceyptfull tast of iniquity so long we shall thinke it most sower and bytter to faste of equitie And to whome the world séemeth swéete sauorye to him Christ séemeth bytter and sower Yet hauing tasted the spyrite of God all fleshe shall as it were dote and playe the foole Agayne whosoeuer doeth with his whole mynde serue and please this world is thereby enfected with a manyfold deformytie of vyces And he which tasteth nothing of the heauenly swéetenesse will not be afeared to be polluted with earthly desires But if such as for the loue of God despyse the world kéepyng themselues contyneually conuersant in spyrytuall thinges cannot yet he altogither pure and clensed from sinnes with how heauy burdens of vyces are theâ—… loden which are not afearde to walke in the myddest of the world wrapped in vanities without carefulnesse or feare of God What is theyr lyfe but sinne it selfe For the myrth and ioye of the world is wickedâ—…sse vnpunyshed But y which the reprobate doe accompt delight and comforte that the elect and verteous doe take and defâ—… to be most gréeuoâ—…s payne Thynking and concluding that the soule 〈◊〉 néedes peryshâ—… 〈◊〉 by that wherein the â—…she for a tyme did delight most pleasantly Wherefore you louers of this world howle and crye out which doo myserably kyll your body and soule before the tyme appoynted Whyles you attend wholly vpon the vyces of glottonye and lecherye immoderately and vylely And thereof euen in this world doe procéede sundrye infirmyties and sodayne deathes Reioyse and be merrie nowe in this most shorte space which you haue that hereafter you maye complayne and bewayle with the Diuill perpetually Banquet and drynke dronken that after a whyle you maye call for a droppe of water and yet not haue it when you shal be daÌ„pned in hell with the riche man which lyued in greate delightes and fared delycately euery daye Why are your hartes harder then yron stéele or stones when you doe not weye and consider nor â—…e not afeard in payne of these most vnhappy and frayle sollaces and vanyties of this world to heare that most dreadfull and horryble sentence of Chryst go ye accursed into euerlasting fyre But here peradnenture you will saye God is mercyfull and benigne he would not the death of a sinner but that he be conuerted and lyue And againe In what houre soeuer a 〈◊〉 〈◊〉 repeÌ„t him I will no more remember all his iniquites So that if a sinner doe bewayle his sinnes eueÌ„ at the very time of death he shall be saued And I doe confesse that all these sayinges are true Nay rather the excieding greatenesse of the heaâ—…nly pietie doth beyond all comparyson excéede and surpasse the verye capacytie of our mynde For it is vnmeasurable As may playnely appeare in that he 〈◊〉 sinners so longe to the ende they maye bée conuerted yea expecteth and desireth theyr conuersyon he 〈◊〉 such as retorue moste mercyfully he quyckly for 〈◊〉 all 〈◊〉 and doth aboundantly powre asmuche grace vpon them as if they had neuer sinned nor offended And is not this an infynite pietie But his equytie and iâ—…styce is no lesse then his pitiye And though he doo beare with and longe suffer such as he attendeth to repent and conuerte yet if they doe not conuert he doth the more greuously punyshe and detest them And that which the Prophet sayeth of the contrytion and sorowe of a sinner must be vnderstood of true contrytion and harty repentaunce But the true contrycion doth procéede of the true faith and loue of God and of the lothing of sinne and an affection vnto righteousnesse Yea and as Hierome testyfieth Repentaunce and harty contrytion are necessarye Wherevnto that saying of Chrisostome agréeeth Compunction is the thing whiche maketh purple séeme vyle maketh men desire hearecloth loue teares and eschewe company Syuce then these thinges â—…ée certaynly thus what kynde of contrycion and bewayling can that be which commeth onely at the very houre of death and then repenteth bicause he thynkes he can lyue no longer Or peraduenture if he hoped of longer lyfe he would deferre it Surely it séemeth doubtfull that through seruyle feare and constrayned fayth his contrycion procéedeth by the onely beholdyng of his owne onely refuge And that it is not true contrycion but a terryfing of the spyrite But he which will soundly and perfectly repent must first be sorye for his faulte bicause it is filthy transgression and offensyue vnto god Yea and a dyshonour vnto the diuine sanctitye and Maiestie Wée reade in the Machabes That Antyochus dyd repent and yet obteyned not mercy The Apostle doth wryte the lyke of