Apostle writeth he that yeeldeth to 〈◊〉 becòmeth the bondslaue of sinne And the holy spirite of God in an other place saieth the vvicked man is vvrapt in the bades or chaines of his ovvne vvickednes Which bandes and chaines are so nexed knit and strongly lincked together in a sensual man that being once entangled within the compasse therof he is drawen from lincke to lincke compassed about with so many foldes that he seldome can escape vntil he come to the ende therof which is fastened euen in hel it self This thing doe the holie Fathers of Gods Church expresse by this deduction to wit that in careles and negligent Christians Suggestiō which is the begining of this daūgerous and infernal chaine draweth after it cogitation cogitation draweth affection affection delectation delectation consent consent operation operation custome custome desperation of Gods mercie desperatiō bringeth in the defending of sinnes cōmitted after which foloweth immediatelie both vaūtinge bosting and glorying in wickednes which is the next inseparable lincke to damnation it self To thes miseries loe and inexplicable calamities is the world brought by not resisting the temptations of sinne but yeelding to euery vnlawful motion of our sensual appetites According as it was foretolde so long ago If thou permit thy soule to haue her concupiscences she vvill make thee a ioye and pray to thy enimies Oh ye children of Adam whye consider ye not this thinge ô worldlinges ô careles Christians whie forget ye this pointe so necessarie to be pondered is it possible that men should be so negligent in their owne apparent and irremediable daungers The world is come now to that desperate cōdition described by Iob wherin men drinke vp sinne as beasts doe water that is without all difficultie scruple remorse of conscience feare of hell care doubt examination or cogitation We are now come to that obstinate cōtempt foreprophetied by Daniel vvicked men vvil doe vvickedlie and vvill not vnderstande Nay the most parte of men are entered into that dreadful most horrible plight wherof the wisman said The vvicked and impious man vvhen he is come to the deapthe of vvickednes contemneth all But what are the wordes immediatlie ensuinge His ignominie shall follovv hym Which S. Paul expoundeth more plainlie in this maner VVhose ende shaibe death or destruction vvith confusion Wherfore he that is a good Christian in deede and desireth to enioye the fruite of that vocation lett hym beware of this perilous laberinthe and learne to resiste his fleshlie appetites betime Let hym crushe the head of the serpent at the first enterance of vnlawful suggestions as in the second parte of this directorie he shal more particule lie be instructed to doe In the meane 〈◊〉 this alredie spoken shal be sufficient to declare the greate importāce weight and necessitie of this affaire and the manifolde mischiefes which ensue vnto the world for wante of watchefulnes and diligence in this warre AND THVS HAVING shewed how euil souldiars we are in resisting our enimie it remaineth to cōsider how prudent marchātes and labourers we are for encrease of our gaine and spiritual riches by the exercise negotiation and trafique of good workes About which point is to be obserued that man from his first fal in paradise was assigned to trauaile and take paines in this kinde of exercise and in no sort to be idle For so it is plainlie set doune in the booke of Genesis man vvas placed in paradise to labour And after that in diuers other places of the olde testainent the spirite of God exhorted men to be paineful industrious and diligently to til such land as God hath lent them for their gaine Which the prophet Osce interpreteth thus Seminate vobis Iustitiam enrich you selues by sowing iustice And the wise man more plainly vvhat soeuer thy hād can doe doe it instantly The reason of which exhortation is set doune by the same instrumēt of Gods spirite in an other place Anima operantium impinguabitur The soule of such as labour and take paine shal be fattened And againe Seminanti Institiam merces sidelis To hym that soweth iusticc or good deeds ther remaineth a faithful and sure reward In respect wherof in the description of a blessed and fortunate mā it was put for one principal qualitie by the prophete that he receyued not his soule in vaine but laboured and employed the same to his greatest benefite And this in the old testament But in the new wherin the most excellent merites of Christ doe yeeld inestimable dignitie to al good workes that are done in his name this precept of labouring hath much more place and is more seriouslie recommended for that by Christes spirite and aboundance of grace we are more enhabled to performe the same as may appeare by the wordes of God him self in Ezechiel wher foretelling the times of the Messias to come saieth At that day vvil I place my spirite in you and vvil bring to passe that you shal vvalke in my commaundements and shal labour and take paines Which labour is to be vnderstoode in performance of good workes according as S. Paul describeth the condition of Christian people when hecalleth thē an acceptable people clensed by Christes blood to be a folovver of good vvorkes And in an other place he defineth a good Christian to be the had vvorke of God created ī Christ to vvalke in good vvorkes And yet further Christ him self in the Ghospel declareth plainly what the state and condition of Christiās is in this life by the parable wherin he likeneth hym self to the riche banker who committed diuers summes of money to his seruantes with this charge Negotiamini dum venio Make ye your trafique and commoditie vntil I come and cal for an accompt By al which is most manifest that the life and vocation of a Christian in this world is to labour and make his gaine by the talentes that God hath lent him and to fructesie in al good vvorkes as S. Paul exhorteth vs. Hereby also doth appeare that the time of this our life is nothing els but a certaine season alotted vs wheri to sowe plant nothing els but a fayer or marte wherin to trafique negotiate make our exchaunge for the kingdome of heauen In which affaire and negotiation he that is diligent painful industrious is accompted a vvyse man euen by Gods owne mouth as on the contrary part the careles slouthful and negligent mā is called the childe of confusion voide of wit and subiect to al miserie contempt and beggarie Herehence are thos speeches of holie Scripture Manus sortium dominabitur The hande of him that laboureth with courage shal preuaile and be potent And againe Robusti habebunt diu tias The stout painful shal haue welth at wil. And yet further he that diligently tilleth his soile shal aduance to great hight
that he shal escape al paine or punishment For he that differred the fruites of repentance vntil the next life must be perfited in purgatorie fire this fire I tel you though it be not euerlasting yet is it passing greuous for it doth far exceede al paines that mā can suffer in this life Neuer was there founde out yet so greate a paine in flesh as that is though martyrs haue abidden straunge tormentes and many wicked mē haue suffered exceeding greate punishmentes To like effect doth S. Gregorie write of the seueritie of this punishment expounding those wordes of Dauid O Lord rebuke me not in thy surie nor correct me in thy vvrath This is as if he said saith S. Gregorie I know that after this life some must be clensed by purging fire And other must receyue sentēce of eternal damnation But because I esteeme that purgīg fire though it be transitorie to be more intolerable then al the tribulation which in this life may be suffered therfore I doe not onlie desire not to be rebuked in the furie of eternal damnatiō but also I greatlie feare to be purged in the wrath of transitorie correction Thus far S. Gregorie And I might adde a hundred like other sayinges out of the auncient holie fathers touching the extreame seueritie of this purging fire after death and of the greate feare which they had therof But that this alredy spoken may be sufficient to gyue admonishment to Catholique men that agree with thes Saints in beleef of this doctrine more carefully to looke vnto them selues for auoiding the rigour of this fier especially by thes two principal meanes of Almes-deedes and teares wherunto S. Augustine most earnestly exhorteth them in the place before alleaged wher also he frameth this notable collection We see sayeth he what men doe or may suffer in this life what racking what tearing what burning and the like and yet al this is nothing in respect of that fire Thes thinges therfore which we suffer heere are much more easie then that fire and yet you see that men wil doe any thing rather then suffer the same how much more then ought we to doe that litle which God commaundeth vs to auoide that fire which is by many degrees more grieuous This was the feeling which learned S. Augustine had in thes affaires And truly it is verie straunge and wonderful to consider how great feare and terrour holie men of auncient time conceyued at the verie cogitation of this fire and how slenderly we passe the same ouer now a daies hauing infinite more cause to feare then they had Among other that blessed deuout mā S. Bernard who lead so examplar and strict a life as the world doth know entering into contemplation of this matter brake forth into thes words ensuing O would God some man would now before hand prouide for my head abundance of water to mine eyes a fountaine of teares for so perhaps the burning fire should take no hold where running teares had clensed before And againe I tremble and shake for feare of falling into Gods hands I wolde gladlie present my self before his face alredie iudged of my self and not to be iudged thē of him Therfore I wil make a reckoning whiles I am here both of my good deedes and of my badde My euil shal be corrected with better woorkes they shal be watered with teares they shal be punished by fasting they shal be amended by sharp discipline I wil rip vp the verie bottome of my wayes workes to the ende he may finde nothing vntried at that day or not fullie discussed to his handes And then I hope in his mercie that he wil not iudge the same faults againe as he hath promised Hitherto are the wordes of S. Bernard The like great feare vttered holy S. Ambrose in thes wordes O Lord if thou reserue any thing in me to be reuenged in the next life yet I humblie beseech the that thou gyue me not vp to the power of wicked spirits whiles thou wipest away my sinnes by the paines of Purgatorie And againe in an other place I shal be searched examined as lead in this fire and I must burne vntil al the lead be melted away And if then there be found no siluer metal in me woe be vnto me for I must be thrust doune to the profoundest partes of hel or els wholie waste away as straw in the fire But if anie gold or siluer be found in me not through my workes but by grace and Christes mercie and through the ministerie of my prestoode I shal also once say surelie they that trust in the shal neuer be confounded And thus much of this temporal punishment reserued euen for the purging of Gods seruants in the life to come BVT NOVV TOVCHING the reprobate such as for their wickednesse are dessigned to eternal death we must Imagine that with them the case standeth much more hardlie for therunto may be applied that saying of our Sauiour to the good women of Hierusalem who lamented his case when he was going to his passion If they doe these things in grene vvord vvhat shal become of the drie which wordes S. Peter seemeth in some parte to expounde when he saieth If the Iudgement of God begin vvith vs vvhich are his seruants vvhat shal the end of vvickedmen be As who wold say that in al reason their ende must be intollerable For more particuler conceyuing whereof because the matter is of great importāce for al Christiās to know it shal not be perhaps amisse to consider brieflie what the holie scriptures auncient fathers of the Catholique Church directed no doubt by the holie Ghost haue reueiled vnto vs touching this punishment And first of al concerning the place it self of punishment appointed for the damned commonlie called hel the scripture in diuerse languages vsed diuerse names but al tending to expresse the grieuousnesse of torments therin to be endured As for example in the latin tongue it is called INFERNVS that is a place beneath or vnder ground as most of the olde fathers doe interprete But whether it be vnder ground or no most certaine it is that it is a place most opposit to heauen which is said to be aboue and from which lucifer was throune doune And this name is vsed to signifie the miserable deiection and hurling doune of the damned to be troden vnder the feet not onlie of almightie God but also of al good men for euer For so sayeth the scripture Beholde the day of the Lord commeth burning like a fornace and al proud and vvicked men shal be stravv to that fornace and you that feare my name shal tread them dovvne and they shal be as burnt ashes vnder the soles of your feet in that day And this shal be one of the greatest miseries that can happen to the proude and stoute potentates of the worlde to be thrown doune with
them al and brake forth into this vehement inuitation with a lowd voice as S. Iohn Euangelist recordeth if any man among you be thirstie let him come vnto me he shal drinke Hereby it came to passe that his diuine Maiestie was termed commonlie Publicanorum peccatorum am cus The frend and familiar of wicked Publicans and sinners And herof finallie it did proceed that he receaued al imbraced al and forgaue al that repaired vnto him were they Scribes Pharisees Souldiars Publicans Vserers Harlotes Theeues Persecutours or whatsoeuer most grieuous offendours besides wherof particuler examples in eche kinde might be alleaged assuring vs furthermore that after his resurrection and blessed ascensiō to the right hand of his father he would be more bountiful yet in this maner of proceeding and dravv al vnto him self being at one time both our Iudge and Aduocat our king and Mediatour our God and Redeemer our Father and brother our Priest and Sacrifice and he that both pleadeth and determineth our cause together What then should not we hope at this time deare Christian brother at the handes of this our Lord and Maister which hath left vnto vs such wordes such deedes such assured euidencies of his infallible loue and abundant mercies towards vs why should not his dealinges with other men before vs geeue vs hart and corage to confide assuredlio in him for the time present and to come why should not his former most infinit mercies be vnto vs oderiferous alluring sauours and oyntmentes to make vs as the spouse did in the Canticles follow and runne after him Heare what deuout S. Bernard doth meditate vpō this passage of Christs fragrant ointmentes O sweet Iesus saith he the freshe and oderiferous smel of thie wonderful clemencie doth allure vs to runne after the when we heare saye that thou despisest not beggars nor abhorrest sinners Wee know right wel ô Lord that thou didest not reiect the theefe that confessed thee nor the sinful woman that wept vpon thee nor the Chananaean that humbled her self before thee not the wicked adulteresse brought vnto thee nor the toullar or tribut gatherer that followed thee nor the publican that repaired vnto thee nor the disciple that denied thee nor Saul that did persecute thee nor thie tormentours that did naile thie sacred bodie vpō the crosse O Lord al thes are fragrant smels and sauours of thie most sweet mercie and at the sent of thes thie ointmentes we doe follow and runne after thee Thus farre S. Bernard AND SO VVITH THIS to come to the fourth and last part of this chapter and to applie al that hath bene said of Godes mercie to our present purpose What man is ther liuing in the world that reading and beleeuing thes thinges can doubt or mistrust to receaue pardon for his sinnes If God be he that iustifieth vvho is able to condemne vs saieth the holie Apostle S. Paul If God be minded to deliuer vs who can take vs out of his hands If God protest that he wil pardon vs why should we make any doubt or questiō therof at al Why should not we ioine rather with that confident and faithful seruāt of his S. Paul who saieth vnto vs and to al other sinners liuing in his maisters name let vs repaire vnto him vvith a true hart in fulnes of faith hauing purged our hartes from an euil conscience let vs hold fast an immouable confession of our hope seing he is faithful vvhich hath giuen vnto vs his promis and let vs consider hovv one of vs may prouoke an other to charitie and good vvorkes By which wordes the holy Apostle signifieth that what sinner soeuer shal resolue with him self to purge his conscience frō wickednes for the time to come and to employ the rest of life in charetie good workes he may confidently and boldly repaire vnto almightie God with most certaine assurance to receaue pardon and remission And alas deare brother why then should anie man despaire wherfore should any man cast away his owne soule that God so much desireth to saue what a pitiful and lamentable case is it to behold so many Christians in the world to goe languishing in ther sinnes and to giue thē selues ouer to al kind of careles and dissolute sensualitie which by God him self is called desperation vpon this conceit wicked cogitation that now they are gone so farre and so deeply rooted and habituated in this kind of life as either it is impossible or in vaine for them now to thincke of change or amendements O deare Brother let thes men harken to this excellent discourse of holy Chrisostome which ensueth If thou be a wicked man saieth he thincke vpon the Publicane If thou be vncleane of life consider the harlot If thou be a murtherer remember the theef If thou be a swearer cal to mind the Blasphemer Cast thine eyes vpon Saul and Paul first a persecutour and then a preacher first a violent robber afterward a good steward and Dispenser First chaffe afterward corne first a wolfe afterward a sheppard first lead after gould first a pirate afterwards a good pilot first a dispersour afterward a gatherer first a breaker doune of Gods vineyard afterward a plāter first a destroier afterward a builder Thou hast sene manifold wickednes but now behold vnspeakable mercie Thou hast heard the pride of the seruant consider now the loue and clemencie of the Maister I wil not thou saie to me I ame a blasphemer I haue bene a persecutour I haue lead an vncleane and abhominable life and therfore I doubt lest I shal not haue pardon Saie not so vnto me for here thou hast examples to the contrarie in euerie of thes manie other sinnes Thou maiest safely fly to what port thou list and that either in the old or new Testament For in the old thou hast Dauid in the new thou hast Paul I wil not haue the therfore alleage excuses vnto me for couering thine owne cowardnes Hast thou sinned doe penance hast thou sinned a thousand times repent a thousand times vnfainedly This is the only ointment that may be poured in to an afflicted consciēce the torment wherof I doe wel knowe For the Diuel standeth by whetting his sword of desperation and saing vnto the Thou hast liued wickedly al thy youth thy former yeares thou hast mispent thou hast hanted plaies and spectacles with thy companions and hast folowed after louse and lasciuious women thou hast taken other mēs goods from them wrongfully thou hast bene couetous dissolute and effeminate thou hast foresworne thy self thou hast blasphemed committed many other hainous and enormous crimes and therfore what hope canst thou haue of saluation Truly none at al. Thou art a mere castawie and canst not now goe backe and therfore my counsaile is that now thou vse the pleasures and commodities of this world and passe ouer thy time in mirth of hart without cogitation
her wicked deedes shal beginne exceedingly to feare and tremble and would gladlie flie and leaue her deedes behinde her seekinge to entreate the Angels and to request but one hower space of delaye But that wil not be graunted and her euil workes crying out al together shal speake against her and save we wil not staye behinde or parte from the thou hast done vs and we are thy workes and therfore we wil follow the whether soeuer thou goest yea euen vnto the seate of iudgement This loe is the state of a sinners soule which partinge from his bodie with most horrible feare goeth onwardes to iudgemēt loden with sinnes and with infinite confusion Contrariwise the iust mans soule goeth out of his bodie with greate ioye and comforte the good Angels accompaininge her with exultation Wherefore brethren seinge these thinges are so doe you feare this terrible hower of death now to the ende you maye not feare when you come vnto it Foresee it now that then you maye be secure Thus farre S. Augustine And for that this holie father learned Doctour in Christes Church maketh mentiō in this place of good and euil Angels which are redie at the houre of death to receyue the soules of such as depart out of this life it shal not be from our purpose to note that oftentimes God doth permit the apparitions of Angels both good and euil as also of other saintes to some men lyinge on their death beddes for a tast ether of comforte or sorow touchinge that which shal ensue in the world to come And this is also one singuler priuiledge among other belonging to this passage And concerning the iust I haue shewed before an example out of S. Cyprian and S. Augustine touching one to whome Christ appeared at the hower of his death And S. Gregorie the greate hath diuers like narratiōs to that purpose i the fourth booke of his dialogues As for example sake of one Vrsinus to whom the blessed Apostles S. Peter and S. Paule appeared But as concerning euil spirites and wicked Angels which shewed thē selues vnto diuers sinners at the houre of death and denounced vnto them their eternal damnation and horrible tormentes appointed in hel we haue manie and most terrible exāples recorded in many graue aunciēt writers As among other that recorded by S. Gregorie of one Chrisorius a greate riche man but as ful of sinne as of wealth to whome lying on his death-bed the infernal fiendes in most vglie māner appeared shewing how now he was deliuered into their power and therfore would neuer depart from him vntil he dying left his soule vnto thē to be caried to eternal tormentes The like examples doth venerable Bede recount to haue happened in our countrie about his time And among other of a certaine wicked Courtier in great fauour with king Coenride to whom lying in the panges of death and being now a litle recouered both the good and euil Angels appeared visibly the one laying before him a verie smal booke of his good deedes the other a greate huge volume of his enormous crimes Which after they had caused him to reade by the permissiō of the good Angels they seazed vpō him assignig also vnto him the certaine houre of his departure according as both him selfe confessed openlie to al that came to visit him and as by his horrible desperate death ensuinge at the very hower by them appointed he manifestlie confirmed The like storie recordeth he in the chapter folowing of one whom he knew him self and as both he S. Gregorie and S. Cyprian also doe note al these such other visions were permitted for our sake which doe yet liue and maye take commoditie by the same and not for their good that died whom they nothing at al auailed Which being so deare Christian brother that is this passage of death being so terrible so daungerous yet so ineuitable as it is seing so manie mē doe perish and are ouer whelmed daylie in passing ouer this perilous gulfe as both holie scriptures and auncient fathers doe testifie by examples recordes vnto vs what man of discretion would not learne to be wise by other mens dangers or what reasonable creature would not take heede looke aboute him being warned so manifestlie and apparantlie of his owne peril if thou be a Christian and doest belieue in deede the thinges which Christiā faith doth teach the thē doest thou know an I most certainlic belieue also that of what state age strength dignitie or condition so euer thou be now yet must hy self which now in health mirth doest real this point and thinkest the same litle appertainig vnto thee one of these daies and that perhaps very shortlie after the readinge hereof come to proue al these thinge in thine owne person that is thou must with sorow and griefe beenforced to thy bed and there after al straggliges with the dartes of death thou must yelde thy bodie which thou louest now so dearly to be the baite of wormes and thy soule to the trial of iustice for her doinges in this life IMAGINE THEN my friend euē thou I saye which art so fresh and froelicke at this instant that the ten twentie or two yeres or perhaps two monethes or daies which thou hast yet to liue were now come to an ende and that thou were euen at this present stretched out vpon a bed wearied and worne with dolour and paine thy carnal frindes about the weepinge and howlinge and desiring thie goodes the phisitions departed with their fees as hauing gyuen the ouer and thou lyinge there alone mute and dumme in most pitiful agonie expecting from moment to momēt the last stroke of death to be gyuen vnto the. Tel me in this instāt what would al the pleasures and commodities of the whole earth auaile the what comfort or ease would it be vnto the now to haue bene of honour in this world to haue gathered wealth and purchassed much to haue borne office and enioyed the princes fauour to haue left thy children and kinred in aboundance to haue trodden donne thine enimies to haue stirred much and borne greate swaye in this life what pleasure I saye or benefite would it be to the to haue bene beautiful to haue bene gallant in apparel goodlie in personage glittering in golde would not al thes thinges rather afflict then profit thee at this instant No doubt but now thou shouldest wel see throughlie perceaue the vanitie of thes trifles thou shouldest proue true the saying of the wise man non proderūt diuitie in die vltionis riches wil profit nothing in the day of Gods reuēge That most excellent demaunde of holie Iob would oftentimes offer it self vnto thie remembrāce Quid ad cum pertinet de domo sua post se What hath a man to doe with his house familie or kinred after he is gone what good what comfort shal he take therby VVho vvil
as Christ here signifieth then to alleage the testimonie proofe of some which hath tasted and proued them al that is to say of such an one as speaketh not only by speculation but also of his owne experience and practise And this is the wise and mightie king Salomon of whom the scripture reporteth wounderful matters touching his peace prosperitie riches glorie in this world as for example that al the kings of the earth desired to see his face for his wisdom and renowned felicitie that al the princes liuing besides were not like him in wealth that he had six hundred sixtie and six talents of gold which is an infinite somme brought him in yerelie besides al other that he had from the kinges of Arabia other princes that siluer was as plentiful with him as heapes of stones and not esteemed for the great store abundaÌ„ce he had therof that his plate and Iewelles had no end that his seat of maiestie with stooles lioÌ„s to beare it vp and other furniture were of gold passing al other kingely seates in the world that his pretious apparel and armour was infinite that he had al the kinges from the riuer of the Philistians vnto Egypt as his seruantes that he had fortie thowsand horses in his stables to ride and twelue thousand chariottes with horses and other furniture redie to them for his vse that he had two hundred speares of gold borne before him and six hundred crownes of gold bestowed vpon euerie speare as also three hundred bucklers and three hundred crownes of gold bestowed in the guilding of euery buckler that he spent euerie daie in his howse a thousand nine hundred thirtie and seuen quarters of meale flower thirtie oxen with an hundred wethers beside al other flesh that he had seuen hundred wiues as Queenes three hundred other as concubines Al this and much more doth holie scripture report of Salomons worldlie wealth wisdom riches ê“speritie which he hauing tasted and vsed to his fil pronounced yet at the last this sentence of it al Vanitas vanitatum omnia vanitas Vanitie of vanities and al is vanitie by vanitie of vanities meaning as S. Ierome interpreteth the greatnesse of this vanitie aboue al other vanities that may be deuised Nether only doth K. Salomon affirme this thing in word but doth proue it also by examples of himself I haue bene king of Israel in Ierusalem saith he and I purposed with my self to seeke out by wisdom al things And I haue seene that al vnder the sunne are meere vanities and affliction of spirit I said in my hart I wil goe and abound in al delites and in euery pleasure that may be had and I saw that this was also vanitie I toke great workes in hand builded houses to my self planted vineyardes made orchardes and gardens beset them with al kind of trees I made my fish-pondes to water my trees I possessed seruantes and hand-maides had a great familie great heardes of cattel aboue any that euer were before me in Ierusalem I gathered together gold siluer the riches of kings and prouinces I appointed to my self musitians and singers both men and women which are the delites of the children of men fine cuppes also to drinke wine and what soeuer my eyes did desire I denied it not vnto them nether did I let my harte from vsing any pleasure to delite it self in these thinges which I had prepared And wheÌ„ I turned my self to al that my handes had made to al the labours wherin I had taken such paines and sweat I sawe in them al vanitie and affliction of the minde This is the testimonie of Salomon vpon his own proofe in these affaires if he had spoken it vpon his wisdom onely being such as it was we ought to beleeue him but much more seing he affirmeth it of his own experience But yet if any man be not moued with this let vs bring yet an other witnesse owt of the new testameÌ„t such a one as was priuie to the opinioÌ„ of our Sauiour Christ herin and this is the holie Euangelist apostle S. Iohn who maketh an earnest exhortation to al wise men neuer to intangle them selues with the loue of worldly affaires vsing this reason for the same mundus transit concupiscentia eius the world is traÌ„sitorie al that is to be desired therin that is to saie it is vaine fleeting vncertaine and not permanent and then comming to shew the substance of this transitorie-vanitie he reduceth them al to three general heades or branches saying vvhat so euer is in this vvorld is either concupiscence of the flesh or concupisceuse of the eies or pride of life By the first he comprehendeth al sensual pleasures vsed in cherishing and pampering the flesh by the second al beautie and brauerie of riches by the third he signified the vanitie of ambitioÌ„ in worldly honour and estimation Thes then are the three general and most principal vanities of this life wherin wordlie men doe wearie owt their braines to wit ambition couetousnes and carnal pleasures wherunto al other lesser vanities are addressed as to their superiours And thersore it shal not be amisse to consider of thes three in this place together with their dependents for that eueric one of thes three haue diuers branches depending of them especially the first which here I wil handle called by S. Iohn Ambition and pride of life wherunto belong thes six members that ensue FIRST vainglorie which is a certaine disordinate desire to be wel thought of wel spoken of praised and glorified of men and this is as great a vanitie though it be common to many as if a man should runne vp and doune the streetes after a fether flying in the ayer tossed hither and thither with the blastes of infinit mennes mouthés For as this man might wearie out him self before he gate the thing which he folowed and yet when he had it he had gotten but a fether so a vain-glorious man may labour a good while before he attaine to the praise which he desireth and when he hath it it is not worthie three chippes being but the breath of a few mennes mouthes that doth alter vpon euery light occ sion and now maketh him great now litle now nothing at al. Christ him self may be an example of this who was tossed to and from in the speech of men some said he was a Samaritan and had a deuil other said he was a prophet other said he could not be a prophet or of God for that he kept not the Sabboth day others asked if he were not of God how he could doe so many miracles So that there was a scisme or diuision among them about this matter as S. Iohn affirmeth Finally vpon Palme sunday they receaued him into Ierusalem with triumph of Hosanna casting their apparel vnder his feet But the
baptised for the gaining of heauen But it shal not be amisse perhappes to alleage S. Austens very wordes vpon this matter For thus he writeth It is a remediles peril when a man giueth him self ouer so much to vices as he forgeteth that he must geue accōpt therof to God And the reason why I am of this opinion is for that it is a great punishment of sinne to haue lost the feare and memorie of the iudgement to come c. But dearlie beloued least perhappes the newe felicitie of the beleeuing theefe on the Crosse doe make any of you too secure and remisse least peraduenture some of you saye in his hart my guiltie cōscience shal not trouble nor torment me my naughtie life shal not make me verie sadde for that I see euen in a momēt al sinnes forgeuen vnto the theefe we must consider first in that theefe not onelie the shortnes of his beleefe and confession but his deuotion and the occasion of that time euen when the perfection of the sust did staggar Secondlie shew me the faith of that theefe in thy self and then promise to thy self his felicitie The deuil doth put into thy head this securitie to the end he may bring thee to perdition And it is vnpossible to number al them which haue perished by the shadowe of this deceitful hope He deceiueth him self and maketh but a ieste of his owne damnatiō which thinketh that Gods mercie at the last daie shal help or releeue him It is hateful before God when a man vpon confidence of penance in his old age doth sinne the more freelie The happie theefe wherof we haue spoken happie I saie not for that he laied snares in the waie but for that he tooke hold of the waie it self in Christ laying handes on the praie of life and after a strange maner making a bootie of his owne death he I saie nether did deferre the time of his saluatiō wittinglie nether did he deceitfullte put the remedie of his estate in the last momēt of his life nether did he desperatlie reserue the hope of his redemotion vnto the houre of his death nether had he any knowlege ether of religion or of Christ before that time For if he had had perhappes he would not haue bene the last in number among the Apostles which was first in the king some of heauen By thes wordes of S. Augustin we are admonished as you see that this particular facte of Christ maketh no general rule of remission to al men not for that Christ is not alwaies redie to receaue the penitent as he promiseth and was to receaue this theef but for that euerie man hath not the time or grace to repent as he should at the last houre according as hath bene declared before The general waie that God proposeth to al is that which S. Paul saith Finis secundum opera ipsorum The end of euil men is according to their workes Looke how they liue and so they die To that effect saieth the prophet Once God speke and I heard thes tvvo things from his mouth Povver belongeth to God and mercie vnta thee ô. Lord for that thou vvilt render to euery man according to his vvorkes The wise man maketh this plaine saying the vvay of simers is paued vvith stones and their ende is hel darkenes and punishmentes Finally S. Paul maketh this general and peremptorie cōclusion Be not deceiued God is not mocked looke vvhat a man sovveth and that shal be reape He that sovveth in flesh shal reape corruption he that sovveth in spirit shal reape life euerlasting In which wordes he doeth not onely lay downe vnto vs the general rule wherto we must trust but also saieth further that to persuade our selues the cōtrary therof were to mocke abuse God which hath laied doune this general law vnto vs. Notwith standing as I haue said this general law barreth not the mercie of almightie God from vsing a priuilege to some particular man euen at the verie last cast But yet miserable is that soule which placeth the ancker of his eternal wealth or woe vpon so tyclesome a point as this is I cal it ticlesome for that al diuines who haue writen of this matter doe speake verie dowtfullie of the penance or conuersiō of a man at the last end And albeit they doe not absolutely condemne it in al but doe leaue it as vncertaine vnto Gods secret iudgement yet doe they incline to the negatiue part and doe alleage fower reasons for which that conuersion is to be doubted as insufficient for a mans saluation The first reason is for that the extreme feare paines of death being as the philosopher saith the most terrible of al terrible thinges doe not permit a man cōmonlie so to gather his spirites senses at that time as is required for the treating of so weightie a matter with almightie God as is our conuersion and saluation And if we see often times that a vetie good mā can not fixe his minde earnestlie vpon heauenlie cogitations at such time as he is troubled with the passions of cholicue or other sharpe diseases how much lesse in the anguishes of death can a worldlie man doe the same being vnacquainted with that exercise and lodened with the guilt of many and great sinnes and cloyed with the loue both of his bodie and things belonging therunto The second reason is for that the conuersion which a man maketh at the last day is not for the most part voluntarie but vpon necessitie and for feare such as was the repentance of Semei who hauing greeuously offended king Dauid in time of his affliction afterward when he saw him in prosperitie againe and him self in daunger of punishment he came and fel doune before him and asked him forgiuenes with teares But yet Dauid wel perceiued the matter how it stood and therfore albeit he spared him for that day wherein he would not trouble the myrth with execution of iustice yet afterwards he gaue order that he should be vsed according to his deserts The third reason is for that the custome of sinne which hath continued al the life long can not easely be remoued vpon the instant being growen now as it were into nature it self For which cause God saieth to euil men by the prophet Ieremie If an Ethiopian can change his black shinne or a leoparde his spottes that are on his backe then can you also doe vvel hauing learned al dayes of your Life to doe euil The fowerth cause is for that the actes of vertue them selues can not be of so great value with God in that instant as if they had bene done in time of health before For what great matter is it for exāple sake to pardō thy enemies at that time when thou canst hurt thē no more to geue thy goodes awaie when thou canst vse them no more to abandon thy concubine when thou canst keepe her
Pamach Aug. serm 81. de tép. THE. 2. parte of this chapter OF good syfe * See S. Aug. lib. de vtilit cred c. 1. tract 1. in epist. Iohan. Cyprian ep 61 Tvvo causes of heresie The doinges of heretiques Th' obseruation of S. Cyprian Cyprian epist. 65. ad Rogatian Many causes of euill lyse The effect of Christs first sermon Math. 5. 6. 7. Math. 5. v. 20. Math. 5. Ibid. v. 21. Cap. 6. Cap. 7. Faith is not sufficient vvithout vvorckes A similitude touching faith vvorks * In learning ouer his Catechisme Iac. 2. An anciēt errour of sensual men about faith vvorkes S. Austem discourse 〈◊〉 de 〈◊〉 oper cap. 14. Gal. 5. 1. Cor. 13. Rom. 13. Iacob 2. Marc. 1. Mat. 16. Ibid. c. 22 Ioa. 17. 1. Ioh. 2. Enchirid. cap. 67. 2. Cor. 6. The proose vsed by S. Gregorie Iohn 20. Greg. hom 29. in Euā Tit. 1. 1. Ioh. 2. VVhat vve promissed in Baptisme Li. 33. moral cap. 7. Math. 7. Malac. 7. Psal. 77. Iacob 2. The testimonie and exhortation of S. Chrysostome Math. 25. Chryshom 2. in Iohan. 2. Cor. 5. The cōclusion of this chapter The reason of this Chapter Psal. 36. Esa. 1. 1. Pet. 2. Tit. 2. The tvvo partes of good life Iob. 7. 2. Cor. 10. Mat. 9. 10 20. Tim. 5. One of thes partes not auailable vvithout the other Esa. 1. Iere. 6. Amos. 5. Mat. 25. Luc. 13. THE. 1. parte of resisting sinne Heb. 10. Ephe. 5. Iac. 4. 1. Pet. 5. Iob. 40. Hovv perfect our resistāce must be Tob. 4. Iacob 4. Aug. l. 1. de ser. do cap. 23. li. 12. de Trin. cap. 12. Three degrees to sinne Greg. ad inter 11. August 〈◊〉 Mat. 5. Exod. 12. Deut. 5. The diligence of auncient auncient in resisting sinne Of Iob. Iob. 9. Of Dauid Psal. 76. Of S. Paul 1. Cor. 4. 2. Cor. 12. External helpes for the resisting of sinne 2. Cor. 6. 11. 1. Tim. 1. 1. Cor. 9. * Thes thīges Bunney clippeth as not so necessarie for Ministers Egis apud Enseb. li. 2. lust cap. 23. Of S. Iames Philo. lib. 4. de vit contempt Of S. Mark * Bunney doubteth vvhether S. Anthonie had sufficiīt ground-vvorke of his dainge but Athanasius doubted not 10. Cass. de Inst. The reason of Monastical life in the beginninge A 〈◊〉 exāple of 5. Ierom. 2. Cor. 12. Hiero. epi. 22. ad Eust. The auste risie of olde Mounkes S. Ieroms cōbat vvith tentatiōs of the fleshe The consolation of stryuinge in stryuinge ende Cant. 1. The miserable state of mosie Christiās at this daye Eccle. 4. The description of a man than follovveth his concupiscence Prou. 2. The bondage and daunger by yeldinge to our concupiscence Ioa. 8. Pro. 5. The Chaines of sinne * See 〈◊〉 Greg. lib. 4. Moral c. 27. Isod li. de sum bono cap. 23. The miseries of them that resist not sinne Prou. 7. Iob. 15. Dan. 12. Pro. 18. Philip. 3. The cōclusion of this parte THE. 2. parte OF labouring i good vvorkes Gen. 〈◊〉 Pro. 12. Eccle. 20. Iere. 4. Osee. 10. Eccle. 9. Psal. 23. Of laboring in the nevv testament Ezech. 36 Tit. 2. The definitiō of a good Christian. Ephe. 2. Luc. 19. The vocation of a Christian. Gal 6. Pro. 10. Pro. 12. Pro. 11. Eccle. 20. Pro. 10. Pro. 6. Christian vvisdome vvherin it consisteth Prou. 9. Rom. 11. 2. Cor. 1. Esa. 33. Eccle. 6. Eccle. 7. Eccle. 6. Gal. 6. 1. Cor. 15. Luc. 16. Philip. 2. 2. Pet. 1. Gal. 6. Ioan. 6. The diligēce of 〈◊〉 Christiās to vvoorke vvhile they had time * All thes 〈◊〉 〈◊〉 for the Church 〈◊〉 〈◊〉 〈◊〉 as no good deeds though he doe dedicate the booke to an Archbishop and doe seed of the rentes hym self So leaueth he 〈◊〉 also hospitals c. The charitable deeds of our auncestours vvāt therof in vs. The perfection of Christian vocation if it vvere fulfilled Mat. 11. Luc. 10. The difference of the vertuous and vvicked in this vvorld and in the next Rom. 2. 2. Tim. 4. * Note that Bunny thrusteth out this vvord MLRIT not onlie here but in al the booke besides vvhich is almost in euerie leafe of auncient fathers vvry tinges as also expresselie Eccles. 16. v. 15. the value thereof vvhich is retribution for good vvorkes 〈◊〉 in euerie place of scripture Gen. 4. v. 4. Exod. 1. 20. Leu. 11. 43. Psal. 118. 112. Mat. 5. 12. 2. Tim. 4. 8. Heb. 11. 26. c. The cōclusion vvith an exhortation A points of great vvisdome Hovv the lavve of good life vvas published Exod. 19. 20. Act. 7. Heb. 12. VVho and vvhat maner of auditour shall receyue our accomptes 2. Cor. 5. Luc. 12. 16. 19. 20. Mat. 16. Mat. 16. Mat. 12. Iere. 29. Tvvo daies of Iudgement 1. Particuler Heb. 9. 2. General Iuc 16. Fovver reasones vvhie ther is a second iudgement Oh that mē vvould cōsider vvel this reason Heretikes Loose Poetes Euil Parentes Hovv necessarie the 〈◊〉 is of the last day of iudgment Eccles. 7. Psal. 57. Deut. 32. Eccles. S. 〈◊〉 poīts of this chapter THE. 1. parte OF preparations Luc. 2 ◠Greg. hom 35. in Euā Ezech. 38 Dan. 7. Apoc. 13. See S. Ierome com in cap. 7. Dan. Dan. 12. Ezech. c. 38. 39. A moste vvonderful prophetie of the slaugoter to be cōmitted by Antechrist The 2. Kynde of preparations Luc. 21. Mat. 24. Mar. 13. 2. Pet. 3. Apoc. 6. A moste vvonderful reuelation of S. Iohn Death Hel. Seuen trūpetes seuen blastes Apoc. 9. VVōderful locustes Apoc. 11. Apoc. 16. The seuen cuppes of Codesire A inconsideratiō vpon the 〈◊〉 Sopho. 1. Psal. 74. 1. Pet. 4. 〈◊〉 〈◊〉 14. ad 〈◊〉 THE. 2. parte OF thinges that must passe in this Iudgement Mat. 25. Iuc 21. 1. Cor. 13. The comming of the Iudge Apoc. 5. 13. Mal. 3. Esa. 64. Esa. 28. Psal. 49. The maner of the Iudgment Dan. 7. Apoc. 20. The store of vvitnesses agaīst as at the last day The considence of the good and terrour of the vvicked Sap. 5. Luc. 25. Apoc. 6. Psal. 89. Prou. 6. Esa. 13. Ioel. 2. Godsday Mans day Psal. 9. A dreadfull daye Apoc. 20. Psal. 132. Mat. 25. To late to repēt at the day of iudgment The treasure of a good consciēce at the day of iudgment Psal. 149. A most 〈◊〉 case and condition Attend negligēt Christian Marc. 14. Apoc. 6. 9. Math. 25. THE. 3. part of this chapter OF the end and that vvhich shal ensue Math. 25. Notes vpon Christes last sentence 1. Ioa. 3. Tit. 3. 2. 1. Ioa. 3. 5. * Maske vvel this pointe ô carles Christian A vveeful separation The vandtie of al vvorldlie prefermētes as the List. The cōclusiō of the vvbel chapter Marc. 13. Math. 24. The svveet and fatherlie dealing of Christ vvith vs. 2. Pet. 3. Hovv vve may goe meete vvith the day of the iudgement Eccle. 18. I. Cor. II. Godes hatred against sinners Psal. 5. Sap. 14. Prou. 15. Iob. 11. Esa. 1. Psal.
impediment this forte of men ought to lay before their eies the labours of our Sauiour Christ and of his Saintes the exhortatiōs they vsed to other men to take like paines the threates made in scripture against them which labour not the condition of our present warfare that requireth trauaile the crowne prepared for it and the misery ensewing vpon idle and lazie people And finally if they can not beare the labour of vertuous life which in deed is accompanied with so many consolations as it may not rightfullie be called a labour how wil they abide the labour and tormentes of the damned life to come which must be both intollerable euerlasting vnto them Saint Paul saieth of him self others to the Thessalonians we did not eate our bread of free cost when we were with you but did worke in labour and wearinesse both day and night therby to geue you an example of imitation denouncing further vnto you that if any man would not worke he should not eate Christ in his parable went forth into the streetes twise in one day til reprehended greeuouslie thos that stoode idle saing 〈◊〉 hic statis tota die otio ī Why doe ye stād here al the day idle and doing nothing I am a vine saieth Christ my father is a husband man euery branche that beareth not fruit in me my father wil cut of and cast into the fire And in an other place Cut doune the vnprofitable tree vvhy doth it stand here and occupie the ground for nothing And againe the king dome of heauen is subiect to force and men doe gaine it by violence and labour For which cause the wise man also saieth what soeuer thy hand can doe in this life doe it instantlie for after this there is neither time nor reasō nor wisdome nor knowledge that we can employe to any profite And againe the same wise man saieth The lazie hande vvorketh beggarie to it self but the industrious and ualiant hande heapeth vp great riches And yet further to the same effect The slouthful man vvil not sovv in the vvinter for that it is cold and therfore he shal beggein the sommer and no man shal take pitie of him Al this pertaineth to shew how that this life is a time of labour and not of idlenes and is appointed vnto vs for the gaining of heauē It is the Market wherin we must buye the batail wherin we must fight and gaine our crowne the winter wherin we must sowe the day of labour wherin we must sweate and gaine our pennie And he that passeth ouer lazilie this day as the most part of mē doe must suffer eternal pouertie and neede in the long night to come as in the first part of this booke more at large hath bene declared Wherfore the wise man or rather the Holie Ghost by his mouth geueth ech one of vs a most vehement admonition and exhortation in thes wordes Runne about make haste stirre vp thy frind geue no sleepe vnto thy eies let not thine eye liddes slumber skippe out as a doe from the handes of him that holdeth her and as a bird out of the hād of the fouler Goe vnto the Emmet thou slothful man and consider ber doinges and learne to be vvise She hauing no guide teacher or captaine prouideth meate for her self in the sommer gathereth together in the haruest that vvhich maye serue her to feed vpon in the vvinter By which wordes we are admonished in what order we ought to behaue our selues in this life and how diligēt careful we should be in doing of al good workes as S. Paul also teatheth considering that as the Emmet laboureth most carnestlie in haruest time to lay vp for the winter to come so should we do for the next world and that sloth falnes to this effect is the greatest and most dangerous-let that ' may be For as the Emmet should die in the winter most certainlie for hunger if she should liue idlelie in the sommer so without al doute they are to suffer extreme neede and miserie in the world to come who now for sloth doe omit to labour Of Negligence THE SECOND impediment is called by me in the title of this chapter Negligence But I doe vnderstand therby a further matter then commonly this word importeth For I doe comprehend vnder the name of negligent al careles and dissolute people which take to hart nothing that pertaineth vnto God or godlines but onelie attend to worldly affaires making their saluation the least parte of their cogitations And vnder this kinde of negligence is contained both Epicurisme as S. Paul noted in some Christians of his daies who beganne onelie to attend to eate and drinke and to make their bellies their God as our Christians now doe and also a secret kinde of Atheisme or denying God which is to denie him not in wordes but in life and behauiour as S. Paul expoundeth it For albeit thes men of whom I speake doe in wordes confesse God and professe them selues to be as good Christians as the rest yet secretlie in deed they doe not beleeue God as their life and doings doe declare Which thing holy scripture discouereth plainlie when it saith vae dissolutis corde qui non credunt Deo woe be vnto the dissolute and careles in hart who doe not beleeue God That is albeit they professe that they beleeue and trust in him yet by their dissolute and careles doings they testifie that in their hartes they beleeue him not for that they haue nether care nor cogitation of matters pertaining to him This kinde of men are thos which the scripture noteth detesteth for plowing with an oxe and an Asse together for sowing their ground with mingled seede for wearing apparel of linsie wolsie that is made of flaxe and wool together Thes are they of whom Christ saith in the reuelations I vvould thou vvere ether colde or hoate But for that thou art luke vvarme and netber cold nor hoate therfore vvil I beginne to vomite thee out of my mouth Thes are they who can accorde al religions together and take vp al controuersies by onely saying that ether they are differences of smal importance or els that they appertaine onelie to learned men to thinke vpon and not vnto them Thes are they who can applie them selues to anie companie to any time to any princes pleasure for matters of life to come Thes men forbid al talke of spirite religion or deuotion in their presence onelie they wil haue men eate drinke and be merie with them tel newes of the courte and affaires abrode sing daunce laugh and plaie at cardes and so passe ouer this life in lesse consideration of God then doe the very heathens And hath not holie writ great reason then deare brother in saying that thes men in their hartes and workes are in deede verie Atheistes yes surelie And it
may be proued by many rules of our Sauiour him self As for exāple this is one rule set downe by him self By their fruites yee shal knovv them For such as the tree is within such is the fruit which that tree sendeth forth Againe the mouth speaketh frō the abundance of the hart and consequentlie seing thes mens talke is nothing but of worldlie vanities it is an euident signe there is nothing in their hart but that And then it foloweth also by a third rule vvhere the treasure is there is the hart and so consequently seing their hartes are onelie set vpon the world the world is their onelie treasure and not God and ther vpon are very Atheistes This impediment deare Christian brother reacheth both farre and wide at this daie and infinite are the people who are intangled therwith and the causes therof are two especiallie The first is deuision schisme and heresie in matters of our faith which by raising many doubtes and questions and by contentious quarreling which it maintaineth wearieth out a mans wit and in the end bringeth him to care for no part but rather to contemne al. The second is inordinate loue of the world which bringeth men to hate God and to conceiue enemitie against him as the Apostle saith and therfore no maruaile though indeed they nether beleeue nor delite in him And of al other men thes are the hardest to be reclaymed and brought to any resolution of amendemēt for that they are insensible and besides that doe also flie al meanes wherby they may be cured For as there were final hope to be conceiued of that patiēt which being greuouslie sicke should nether feele his disease nor beleeue that he were distēpered nor abide to heare of phisick or phisition nor accept of anie counsail that should be offered nor admit any talke or consultation about his curing so thes men are in more dangerous estate then anie other for that they know not their owne danger but persuading them selues to be more wise then their neighbours doe remoue from their cogitations al things wherby their health might be procured THE ONELIE waie to doe thes men good if there be any waie at al is to make them know that they are sicke and in great daunger which in our case may be done best as it seemeth to me by geuing them to vnderstand how farre they are of from any one peece of true Christianitie and consequentlie from al hope of saluation that may be had therby God requireth at our handes that we should loue him and serue him vvith al our hart vvith al our soule and vvith al our strength Thes are the prescript wordes of almightie God set downe both in the old and new law And how farre I praye the are thes careles men short of this who emploie not the halfe of their hart nor the halfe of their soule nor the halfe of their strength in Gods seruice nay not the least part therof God requireth at our handes that we should make his lawes and preceptes our studie and cogitation that we should thinke of thē continuallie and meditate vpon them both day and night at home and abrode early and late when we go to bedde and when we rise in the morning this is his commandemēt and there is no dispensation therin But how farre are thes men from this which bestowe not the third parte of their thoughtes vpon this matter no not the hundreth part nor scarse once in a yeare do talke therof Can thes mē saie they are Christians or that they beleeue in IESVS our Saueour Christ making the estimate of things in this life pronounced this sentence Vnum est necessarium one onelie thing is necessarie or of necessitie in this world meaning therby the diligent and careful seruice of God Thes mē finde many things necessarie besides this one thing and this nothing necessarie at al. How farre doe they differ then in iudgement from their Sauiour Christ Christes Apostle saith that a Christian must nether loue the vvorld nor any thing in the vvorld Thes men loue nothing els but that which is of the world He saith That vvho soeuer is a frend to the vvorld is an enemie to Christ. Thes men are enemies to who soeuer is not a frend to the world How then can thes men holde of Christ Christ saith vve should praye stil. Thes men praye neuer Christs Apostle saith that couetousnes vncleanesse or scurrilitie should not be so much as once named among Christians thes men haue no other but such talke Finally the whole course and canon of scripture runneth that Christiās should be attenti vigilantes soliciti instantes feruentes perseuerantes sine intermissione That is attent vigilant careful instant feruent and perseuerant without intermission in the seruice of their God But thes men haue no one of thes pointes nor any one degree therof but in euery one the cleane cōtrarie For they are nether attent to thos things which appertaine vnto God nor vigilant nor solicitous nor careful and much lesse instant and feruent and least of al perseuerant without intermission for that they neuer beginne But on the contrarie side they are careles negligent lumpish remisle key cold peruerse contemning and despising yea lothing and abhorring al matters that appertaine to the mortifiing of them selues and to the true seruice of God What parte haue thes men then in the lot and portion of Christians besides onely the bare name which profiteth nothing And this is sufficiēt to shew how great and dangerous an impediment this careles senseles and supine negligence is against the resolutiō wherof we entreate For if Christ require to the perfection of this resolution that whosoeuer once espieth out the treasure hidden in the field which is the kingdome of heauen and the right way to gaine it he should presently goe and sel al that he hath and buie that field that is to say that he should preferre the pursute of this kingdome of heauen before al the commodities of this life whatsoeuer and rather venture them al then to omit this treasure If Christ I say require this as he doeth when wil thes men euer be brought to this point who wil not geue the least parte of their goodes to purchase that field nor goe forth of the dores to treate the bying therof nor wil so much as thinke or talke of the same nor allow of him which shal offer the meanes waies to compasse it Wherfore whosoeuer findeth him self in this perilous disease I would counsaile him to reade some chapters of the first part of this booke especially the third fift entreating of the causes for which we were sent into this world as also of the account which we must yeld to God of our time here spēt he shal there vnderstand I dout not the errour dāger he standeth in by this damnable negligence wherein he sleepeth