this labour now taken againe He hathe suffered much sence for the cause of his conscience and is at this present vnder indurāce for the same and by that meanes so muche the more in disposition to receaue fruite by thy prayer by howe muche the more he hathe suffered for righteousnes sake and is nearer ioined to God by his separation from the world Our lorde blesse him and the allso good reader and sende vs all his holy grace to doe his will in this woorld that we maye raigne with him in the world to come Amen Thy hartie welwiller and seruant in Christ. R. P. AN INDVCTION TO THE three bookes follovvinge AL Christian diuinitie good reader that is all the busines that man hath withe God in this lyfe standethe in two poyntes The one to knowe the other to doe This first parte containeth principally our beleefe set forth to vs in our Creede and other declarations abowt our faith deliuered vs by the Catholique churche to know and beleeue onlie The other parte containethe the ten cōmaundementes the vses of holye Sacramentes and the like prescribed vnto Christians not onlye to knowe or beleeue but allso to exercise and execute in this lyfe The first of thes two partes is called theorike or speculatyue because it consisteth in speculation that is in vnderstandinge and discourse of the minde wherby a man comprehendeth the thinges he hath to knowe and beleeue The second parte is called practique or actiue because it standeth not onlye in knowledge but also in action and execution of those thinges whiche by the first parte he hath conceaued and vnderstoode In the first parte there is lesse labour and difficultie a greate deale than in the seconde Because it is easier to know then to doe to beleeue aright then to lyue accordinglie and the thinges that a man hathe to beleeue are muche fewer than the thinges he hathe to doe and therfore Christ in the Ghospels and the Apoostles in their writinges spake muche more of thinges to be donne than of thinges to be knowen of good lyuinge than of right 〈◊〉 And amongest Christians few are damned for lacke of knowledge which commonlye all men baptised haue sufficient except in tymes of heresies but many thowsandes for euill life dailye VVherfore Christ in the Ghospell tellinge the reason of suche as shoulde be damned putteth lacke of good lyfe as the reason of their damnation Departe from me saieth he into euerlastinge fire I vvas Hungrie and you gaue me not to eate et ce And the reason of this is for that the thinges which a man is bounde to beleeue as I saide before are fewe in respect of the thinges whiche a man hathe to doe or the vices that he hath to auoyed Againe the partes in man whiche appertaine to vnderstandinge and knowledge were not so hurte by the fall of Adam as the partes appertayninge to action whereby it commeth that a man hath lesse difficultie payne and resistance in hym selfe to knowledge than to good lyfe where our owne corrupt affections make warre against vs and so doe make the matter vnpleasant for a tyme vntill they be conquered For whiche cause we see manie greate lerned men not to be the best lyuers for that to know muche is a pleasure to thē but to doe muche is a payne For thes causes not onlye the scriptures as I noted before but allso the auncient holye fathers haue made greate and longe discourses ample volumes manye bookes about this second parte of Christian diuinitie whiche consisteth in action owt of whose worckes thes three bookes followinge for the most parte are gathered containinge a perfect and exact instruction or direction for all thē that meane to leade a trew Christian life as also diuers helpes for them which haue not yet fullye that determination For what so euer is necessarie to a Christian after he hathe once receaued the faithe is contained in this worcke And to speake in particuler three thinges are necessarie The first is a firme resolution to serue God for the time to come and to leaue vice The second is how to begynne to doe this The third is how to perseuer and continew vnto the ende These three thinges whoe so euer hath no doubt but he shall bothe lyue and dye a good Christian and enioye euerlastinge life in the world to come And for lacke of all or some one of thes thinges manie thowsandes the more is the pittie doe perishe daylie For some men are ether so carelesse or so carnallie geeuen as they neuer resolue them selues to lyue in deed well and to forsake wickednes and thes are farof from the state of saluation Other resolue them selues often but they neuer beginne or a least way they beginne not as they shoulde doe wherby they neuer come to any perfection Other doe both resolue and begyn well but they perseuer not vnto the ende 〈◊〉 for lacke of instruction or helpes necessarie to the same and thes also can not attayne to lyfe euerlastinge but rather doe leese their labour for that Christ hath not promised saluation but onlie to such as perseruer to the ende For helpinge therfore Christians in thes three poyntes this worcke is deuided into three bookes In the first booke there are shewed manye meanes and helpes wherby to bringe a man to this necessarie resolution of leauinge vanities to serue God with a Christian lyfe accordinge to his profession In the second booke is declared in particuler how a man shall begin to putt this resolution in practise and without errour to begyn a new trade of lyfe In the third booke are layed downe the meanes and helpes to perseuerāce vnto the ende The which beinge done there remaineth nothinge but the reapinge of glorie in the lyfe to come which we shal be able to doe without instructions yf it be our good happe to come to it which God graunte and send vs his grace that we mave be as well cōtent to labour for it in this lyfe as we will be ioyfull to possesse it in the next and to auoyde the dreadfull tormentes vvhich those must needes fall into vvho for flovvth pleasure or negligence omitt in this vvorlde to procure the kyngdome prepared for godes seruantes in the next THE FIRST BOOKE AND FIRST PARTE Of the end and partes of this booke withe a necessarie aduertissement to the reader CHAP. I. THe first booke as I haue shewed before hathe for his proper end to perswade a Christian by name to become a trewe Christian in deed at the leaste in resolution of mynde And for that there be two principall thinges necessarie to this effect therfore this first booke shal be deuided into two partes And in the first shal be declared important reasons and strong motyues to prouoke a man to this resolution In the second shal be refuted all the impedimentes whiche our spirituall enymies the fleshe the world the deuyll
or no that is whether thou haue so muche good will and holie manhode in thee as to bestowe the paynes of a vertuouse lyfe yf it be rather to be called paynes than pleasure required for the gayning of this kingdome This is the question this is the verie whole issue of the matter hitherto hath appertayned what soeuer hath bene spoken in this booke before ether of thy particular end or of the Maiestie bowntie and iustice of God and of the account he will demaund of thee also of the punishement or rewarde layd vp for thee All this I saye was meant by me to this onelie end that thou measuring the one parte the other shouldest finallie resolue what thou woldest doe and not to passe ouer thy time in careles negligence as manye doe neuer spyeing their own errour vntill it be too late to amend yt For the loue of God then deare brother and for the loue thou bearest to thy owne soule shake of this daungerouse securitie whiche fleshe and bloode is wonte to lulle men in and make some earnest resolution for looking to thy soule for the lyfe to come Remember often that woorthie sentence Hoe momentum vnde pendet aeternitas This lyfe is a moment of time whereof all eternitie of lyfe or deathe to come dependeth Yf it be a moment and a moment of so great importance how is it passed ouer by worldly men with so litle care as it is I might haue alleaged here infinite other reasons and considerations to moue men vnto this resolution whereof I haue talked surelie no measure of volume were sufficient to 〈◊〉 so much as might be sayd in this matter For that all the creatures vnder heauen yea and in heauen it selfe as also in hell all I saye from the first to the last are argumētes and motiues vnto this poynt all are bookes and sermons all doe preache and crye some by their punishement some by their glorie some by their beautie and all by their creation that we ought without delay to make this resolutio and that all is vanitie all is folye all is iniquitie all is miserie beside the onelie seruice of our maker and redymer But yet not withstāding as I haue sayed I thought good onelie to chuse out these few considerations before layed downe as cheefe and principall among the rest to worke in any true Christian hart And yf these can not enter with thee good reader litle hope is there that any other wolde doe thee good VVherefore heere I end this first parte reseruing a fewe things to be sayd in the second for remouing of some impedimēts which our spirituall aduersarie is wōt to cast against this good woor ke as against the first stepp to our salauation Our Lord God sauiour Iesus Christ which was content to paye his own bloode for the purchasing of this noble inheritance vnto vs geue vs his holy grace to esteeme of it as the great waight of the matter requireth and not by negligence to leese our portions therin The end of the first parte THE SECOND PART OF THIS FIRST BOOKE Of impedimentes that lett men from this resolution and first of the difficultie or hardnesse uuhiche seemeth to many to be in vertuouse lyfe CHAP. I. NOtwithstanding all the motiues and consideratiōs before sett downe for inducing men to this necessarie resolution of seruing God for their saluatiō there want not many Christiās abrodeī the world whose hartes ether intangled with the pleasures of this lyfe or geuen ouer by God to a reprobate sense doe yeeld no whit at all to this batterie that hath bene made but sheweing them selues more hard than adamant doe not onelie resist and contemne but also doe seek excuses for their slothe and wickednesse and do alleage reasons of their own perdition Reasons I call them according to the cōmon phrase though in deede there be no one thing more against reason than that a man shoulde become enemye to his own soule as the scripture affirmeth obstinate sinners to bee But yet as I say they haue their excuses And the first and principall of all ys that vertuouse lyfe is painfull and harde and therfore they can not endure to solow the same especiallie such as haue bene brought vp delicatlye and neuer were acquainted with such asperitie as they saye we require at their hands And this is a great large and vniuersall impedimēt which stayeth infinite men from embracinge the meanes of their saluation For which cause yt is fullie to be answered in this place First then supposing that the way of vertue were so hard in deede as the enemie maketh it seeme yet might I well saye with S. Iohn Chrisostom that seeyng the rewarde is so great and infinite as now we haue declared no labour should seeme great for gayning of the same Agayne I might say with holy S. Austen That seeing we take dayly so great payne in this worlde for auoyding of small incōueniences as of sicknes imprysonemētes losse of goodes and the lyke what paynes should we refuse for auoyding the eternitie of hell fyre sett downe before The first of these cōsideratiōs S. Paul vsed when he sayd the sufferinges of this lyfe are not uvorthie of the glorie vvhich shall be reuealed in the next The second S. Peter vsed when he sayed seeing the heauenes must be dissolued and Christ come in Iudgement to restore to euery man according to his woorkes what maner of men ought we to be in holy conuersation As whoe wold say No labour no paynes no trauayle ought to seeme hard or greate vnto vs to the ende we myght auoyde the terrour of that daye S. Austen asketh this question what we thinke the riche gloutton in hell wolde doe yf he were now in this lyfe again wolde he take paynes or no wolde he bestyrre hym selfe rather than turne into that place of torment againe I might adde to this the infinite paynes that Christ tooke for vs the infinite benefites he hathe bestowed vpon vs the infinite sinnes we haue cōmitted against hym the infinite examples of Saincts that haue trooden this pathe before vs in respect of all whiche we ought to make no boones at litle paynes and labour yf it were true that gods seruice were so trauailsome as many doe esteeme yt But now in verie deede the matter is nothing so and this is but a subtile deceate of the enemie for our discouragemēt The testimonie of Christ hym selfe is cleare in this poynte Iugum meum suaue est onus meum leue My yooke is sweete and my burden light And the dearlie beloued disciple S. Iohn who had best cause to know his maisters secret herein sayeth playnlie Mandata eius grauia non sunt hys commaundements are not greeuouse VVhat is the cause then why so many men doe conceaue suche a difficultie in this matter surelie one cause is besyde the subtilitie of the deuill which
THE FIRST BOOKE OF THE CHRISTIAN EXERcise appertayning to resolution VVherein are layed downe the causes reasons that should moue a man to resolue hym selfe to the seruice of God And all the impedimentes remoued which may lett the same Psal. 62. Vers. 4. Vnam petii a domino hanc requiram vt inhabitem in domo domini omnibus diebus vitae meae vt videam voluntatem domini One thing haue I requested at gods hādes that will I demaunde still which is to dwell in his house all the daies of my life to the ende I maye knowe and doe his vvill Anno. 1582. VVITH PRIVYLEGE THE SVMMARIE OF THE CHRIstian exercise as it is intended FOR THAT three thyngs are necessarie to a man in this lyfe for the attayning of saluation that is to resolue hym selfe to serue God in deed to begynne a right and to perseuere vnto the ende therfore this whole treatise shal be deuided into three bookes THE FIRST booke shal be of resolutiō deuided into two partes And in the first parte shal be layed downe all the principall reasōs that ought to moue a man to this resolutiō In the second shal be remoued all impedimētes that commonlie doe hynder men from the same THE SECONDE booke shall treate of the waye how to begynne well and shall lykewyse be deuided into two partes wherof the fyrst shall shew the waye how to delyuer ourselues from sinne and from the custome bondage or delectation therof The second shall open the meanes how to ioyne our selues perfectlie to God and to make a right entrāce into his seruice THE THIRDE booke shall hādle the meanes of perseuerance so farre forthe as it concerneth our habilitie for though this gyft be onelie of god yet are there two thinges left by his grace to be performed of vs the one to afke his ayde the other to ioyne our endeuour with the same According to which two 〈◊〉 this booke shal be deuided also into two partes The first wherof shall intreate of all kynde of prayer bothe mētall and vocall The secōd shall declare the wayes meanes how by help of gods grace we may resist ouercome all sortes of sinne the tēptatiōs therof AN ADVERTISEMENT TO THE READER I Hadde purposed gētle reader at the beginning to haue printed againe the Exercise of a Christian lyfe composed by D. loartes trāslated not lōg since into our lōgue as may appeare by the preface folovveing And albeit I minded to adde certaine matters and treatises vnto the same yet ment I not but to retayne so muche as therin vvas done before esteeming it so vvell done as in deed it is as no alteration needed therein But yet notvvithstanding vvhen I had 〈◊〉 dovvne an other order method to my selfe than that booke folovveth and had begūne this first booke of resolution vvhereof no parte is handled in that treatise I founde by experièce that I could not vvell ioyne that vvith this to satisfie ether the order or argument by me cōceyued therfore vvas I inforced to resolue vpon a further labour than at the first I intended vvhiche vvas to dravve out the vvhole three bookes myselfe not omitting any thing that is in the sayd Exercise or other like bookes to this effect VVhich thing by gods holy assistance I meane to doe as time healthe libertie shall permit me Novv I am constrayned to breake of for the presēt to send 〈◊〉 onelie this first booke of resolutiō vvhich I beseeche our Lord may so vvorke in thy hart by his heauenlie grace as I maye beīcouraged therby the sooner to dispache the other tvvo God for our better triall permitteth many difficulties disturbances lettes hynderāces in euerie thing that is takē in hād for his seruice but yet alvvayes after he helpeth vs out agayne as I knovv he vvill doe from tyme to tyme the cause being his and much more importing hym than vs. The onelie thing that he desireth at our hādes is that vve should once resolue our selues throughelie to serue hym in deede consequētlie cast our selues vvholie īto his holy armes vvithout reseruatiō of any one iote that vve haue vnto our selues then should vve see hovv good and mercifull a lord he is as novv also vve proue dailie beyond all desertes or expectatiō Our lord blesse preserue thee gētle reader enriche thee vvith the guyftes of his holie grace vvhen thou art amiddest thy deepest deuotiōs I beseeche thee to haue some memorie of me also poore sinner as I shall not be forgetfull of thee But aboue all others lett vs bothe be myndfull to praye for our persecutors vvho finallie vvill proue to be our best freēdes being in deed the hammers vvhich beate and polish vs for makyng vs fytt stones for the buylding of gods nevv Ierusalem in heauen THE CONTENTES OF THIS FIRST BOOKE A preface to the reader touching tvvo editions of this treatise vvherein is proued pag. 1. THat albeit bookes of controuersie be in this age necessarie for maintayninge of our faithe yet bookes of deuotion are more profitable to pietie How good life is oftentimes a meane to right faithe AN induction to the three bookes of this treatise vvherein are conteyned pag. 6. HOw there be two partes of Christian diuinitie the one called actiue the other speculatiue withe theire defferences How there be three pointes necessarie to a Christian lyfe three sortes of sinners touching the same and this treatise deuided in three bookes for helping of them THE CONTENTES OF THE FIRST parte of this first booke touching the helpes of resolution to serue God The first chapter Of the end partes of this booke vvith a necessarie aduertisement to the reader pag. 11 HOw necessarie a thinge it is for a man to resolue to leaue vanities and to serue God VVhat argumēt the deuill vseth to draw men from this resolution How willfull ignorance doeth increase and not excuse sinne VVhat mynde a man should haue that wolde reade this treatise The second chapiter Hovv tecessarie it is at this day to enter into earnest consideration and meditation of our estate vvherein is declared pag. 15. THat inconsideration herein is a greate enemie to resolution VVhat incōueniēces grow therby at this daie The nature and commoditie of consideratiō Of the exact maner of meditatinge the particulars of our religion in olde tyme and the fashion of beleeuinge in grosse at this daye The third chapiter Of the end in generall vvhie mā vvas created placed in this vvorld vvherin is handled pag. 24. HOw due cōsideratio of this end helpeth a man to iudge of hym selfe VVhat mynde a mā should haue to creatures The lamentable conditiō of the worlde at this daye by want of this due consideration And the mischyefe therof at the last daye The fowerth chapiter Of the ende of man more in particular of tvvo speciall partes of the same required at his handes in this lyfe vvherein is discussed pag. 32. HOw
of children and how seruile feare is profitable for sinners The fiueth chapiter Of the fyueth impediment vvhiche is delay of resolution vpon hope to doe it better or vvith more ease aftervvarde VVherein a declaration is made pag. 271. OF seuen speciall reasons whye the deuill moueth vs to delaye And of six principall causes whiche make our conuersion harder by delaye How hard it is to doe pennance in olde age for him that is not accustomed to yt what obligation and charge a man draweth to hym selfe by delaye That the example of the theese saued on the crosse is no warrant to suche as deferre theyr conuersion Of diuers reasons whie conuersion made at the last howre is insufficent The sixt chapiter Of thre other impedimēts that is slothe negligence hardnes of hart vvherein is declared pa. 403. THe fower effectes of slothe the meanes how to remoue them Of two causes of Atheisme at this daye And of the waye to cure careles men Of two degrees of hardnes of hart How hardnes of hart is in all persecutors The discription of a hard hart and the daunger therof The conclusion of the whole booke TO THE CRISTIAN READER TOVVCHINGE two editions of this booke ABowt three yeres past good reader a certaine learned and deuout gentilman consideringe the greate want of spirituall bookes in Englande for the direction of men to pietie deuotic̄ whiche ought to be the cheefest point of our exercise in this lyfe tooke the paines to translate a godlye treatise to that effect named the exercise of a Christian life writen in the Italian toung by a reuerende man of the socretic of Iesus named Gasper Loartes Doctor in diuinitie and of greate experience in the handlinge and managinge of sowles to that purpose VVhiche booke because I vnderstande of certaintie to haue done greate good to haue wrought forcebly in the hartes of manye persons towards the foresayed effect of pietie and deuotion I was moued to cause the same to be printed againe and that in muche more ample manner than before hauinge added vnto it two partes of three which were not in the former booke The reason of this so large an additiō shall appeare in the Induction followinge where snalbe shewed the partes of this booke with the causes and cōtentes therof But the principall cause and reason was to the ende our countrye men might haue some one sufficiēt directiō for matters of life and spirit among so manye bookes of controuersies as haue ben writen and are in writinge dailye The whiche bookes albeit in thes our troublesome quarrelous times be necessarie for defence of our faithe againste so manye seditious innouations as now are attempted yet helpe they litle oftentymes to good lyfe but rather do fill the heades of men with a spirite of contradiction and contention that for the most parte hindereth deuotiō which deuotion is nothinge els but a quiet and peaceble state of the sowle endewed with a ioyful promptnes to the diligent execution of all thinges that appartayne to the honour of God In respect wherof S. Paule geeueth this counsayle to his scholer Timothie contende not in vvordes for it is profitable to nothinge but to subuert the hearers The lyke counsayle he geuethe in diuers other places in respect of this quiet deuotion whiche is trowbled by contention But yet as I haue saide these bookes of controuersies are necessarie for other considerations especialie in thes our tymes when euerye man almost is made of a fancie and apte to esteeme the same greate wisdome except it be refuted Suche are our dayes most vnhappie truelye in respect of our forefathers whoe receauinge the grownde of faithe peaceably without quarelinge from their mother the Chuche did attend onlye to builde vppon the same good woorkes and Christian life as their vocation required But we spendinge all the tyme in ianglinge abowte the foundation haue no leysure to think vpon the building and so we wearye out our spirites without cōmoditie we dye with muche adoe and litle profit greate disquiet small rewarde For whoe knoweth not that what faithe so euer a man hathe yet without good lyfe it helpeth hym litle I am therfore of opinion gentle reader that albeit trew faithe be the grownde of Christianitie without which nothinge of it selfe can be meritorious before God yet that one principall meane to come to this trew faithe and right knowledge and to ende all thes our infinite cōtentions in religion were for eche man to betake him selfe to a good vertuous life for that God could not of his vnspeakeable mercie suffer suche a man to erre lōge in religion VVe haue a cleare exāple of Cornelius a Gentile to whome God in respect of his religious lyfe prayer and almes deedes as the scripture affirmeth sent his Apostle S. Peter to instruct him in the right faithe So mercifull is God to those whiche applye thē selues to vertue and pietie albeit they erre as yet in pointes of faithe And on the contrarie side as loose lyfe and worldlye ambition was the first cause of all heresye in Christian religion from the beginninge so is it the cōtinuance of the same and it is verie harde for him that is so affected to be recalled from his error For that as the scripture saithe the vvisdome of God vvill not entre into a malitious minde nor dvvell in a bodye subiect to sinne And our Saueoure in the gospell askethe a question of certaine ambitious worldlynges whiche geeuethe greate light to the thinge we talke of hovv sayeth he can you beleeue vvhich seeke glorye one of an other as whoe woulde saie that this worldly ambition and euill life of theirs did make it impossible for them to come to the trewe faithe VVherfore gentle reader if thow be of an other religiō than I am I beseche the most hartelye that layenge a side all hatred malice and wrathfull contention let vs ioyne together in amendmēt of our lyues and prayeng one for an other and God no doubt will not suffer vs to perishe finallye for want of right faithe And to Catholiques I must saye further withe S. Paule and S. Iames that all their faith will profitt them nothinge except they haue charitie allso bothe towardes God and man and therby doe directe their lyues accordinglye VVhiche God of his holye mercye geeue them 〈◊〉 to doe to his honour and their eternall saluation And I most humblye request the good Christian reader to praie for me allso if thow take any commoditie by this booke that I be not like the Conduit pipe whiche bringeth water to the citie without drinkinge anye it selfe or as S. Paule withe muche lesse cause than I haue feared of hym selfe to witt lesse that after preachinge to other I become perchaunce a reprobate my selfe Remēbre allso I beseeche the that most vertuous good gentilman whoe by his first translation was the cause of
are wont to laye for the stoppinge of the same knowinge very well that of this resolution dependethe all our good in the life to come For he that neuer resolueth hym selfe to doe well and to leaue the dangerous state of synne wherin he lyuethe is farof from euer doynge the same But he that sometymes resolueth to doe it althoughe by frayltie he performethe it not at that tyme yet is that resolution much acceptable before God and his mynd the rediar to returne after to the like resolution againe and by the grace of God to putt it manfully in execution But he that willfully resistethe the good motions of the holly ghost and vncurteouslie contemnethe his Lorde knockinge at the doore of his conscience greatly prouokethe the indignation of God agaynst hym and cōmonlye growethe harder harder daylye vntill he be giuen ouer into a reprobate sense which is the next doore to damnation it selfe One thinge therfore I must aduertyse the reader before I goe any further that he take greate heede of a certayne principall deceyt of our ghostlye aduersarie whereby he drawethe many millions of soules into hell daylye VVhiche is to feare and terrifie them from hearinge or readinge any thinge contrarye to they re present humor or resolution As for example a vsurer from readinge bookes of restitution a lecherer from readinge discourses against that synne a worldlinge from readinge spirituall bookes or treatyses of deuotion And he vsethe commonlye this argumēt to thē for his purpose Thow seest how thow art not yet resolued to leaue this trade of lyfe wherin thow art therfore the readinge of these bookes will but trouble afflict thy conscience and caste the into sorrowe and melancholye and therfore reade them not at all This I saye is a cunninge fleyght of Satan wherby he leade the manye blyndfolded to perdition euen as a faulkener carriethe many hawkes quyetly beinge hooded whiche other wyse he could not doe yf they hadd the vse of their sight If all ignorance dyd excuse synne than this might be some refuge for thē that would lyue wickedlye But this kinde of ignorāce beinge voluntarie and willfull increasethe greatlye bothe the sinne the synners euell state For of this man the holye ghost speakethe in great dysdayne Noluit intelligere vt bene ageret He vvould not vnderstande to doe vvell And agayne quia tis scientiam repulisti repellam te For that thou hast reiected knoledge I will reiect the. And of the same men in an other place the same holye ghost sayethe they doe leade their lyues in pleasure and in a moment goe downe vnto hell vvhiche saye to God goe frome vs vve vvill not haue the knovvledge of thy vvayes Let euery man therfore be ware of this deceyt and be 〈◊〉 at the least to reade goode bookes to frequent deuoute companye and other lyke goode meanes of his amendment albeit he were not yet resolued to follow the same yea althoughe he should fynde some greeff repugnaunce in hym selfe to doe it For these thinges can neuer doe hym hurte but maye chaunce to doe hym very muche goode and perhappes the very contrarietie and repugnance which he bearethe in frequentinge these thinges against his inclination may moue our mercifull lorde whiche seethe his harde case to gyue hym the victorye ouer hym selfe in the ende and to send hym much more cōforte in the same than before he hadd dislyke For he can easelie doe it onelie by alteringe our taste withe a litle droppe of his holye grace and so make those thinges seeme most sweet and pleasant whiche before tasted bothe bitter and vnsauerye VVherfore as I would hartelye wysne euery Christian soule that comethe to reade these cōsiderations folowinge should come with an indefferent mynde layed downe wholly into godes handes to resolue doe as it should please his holy spirite to moue hym vnto althoughe it wereto the losse of all wordlye pleasures what so euer whiche resignation is absolutlie necessarye to euery one that desirethe to be saued so yf some can not presentlye wynne that indifferencie of them selues yet would I counsayle thē in any case to cōquer theyr myndes to so much patience as to goe throughe to the ende of this booke to see what maye be sayde at leaste to the matter althoughe it be withoute resolution to followe the same For I doubt not but God maye so pearse these mennes hartes before they come to the ende as their myndes maye be altered they yealde them selues vnto the humble sweete seruice of theyr lorde and sauiour and that the Angells in heauen whiche will not ceasse to praye for theym whyle they are readinge maye reioyce and triumphe of theyr regayninge as of sheepe most dangerouslye loste before Hovve necessarie it is to enter into earnest condesiration and meditation of our estate CHAP. II. THe prophet Ieremie after a lōg complaynte of the miseries of his tyme fallen vpō the Ievves by reason of their sinnes vtterethe the cause therof in these vvordes All the earthe is fallen into vtter desolation for that there is no man vvhich cōsidereth deepely in his harte Signifieng hereby that yf the Ievves vvould haue entered into deepe and earnest consideration of their lyues and estate before that greate desolation fell vppon them they might haue escaped the same as the Niniuites dyd by the forevvarninge of Ionas albeit the svvorde vvas novve dravven and the hande of God stretched out vvithin fourtye dayes to distroye them So important a thing is this consideration In figure vvherof all beasts in old tyme vvhiche dyd not ruminate or chevve they re cudde vvere accounted vncleane by the lawe of Moyses as no dowt but that soule in the sight of God muste nedes bee vvhiche reuoluethe not in harte nor chevvethe in often meditation of mynde the thinges required at her handes in this lyfe For of vvant of this consideration and due meditation all the foule errors of the vvoorlde are cōmitted and many thovvsand Christians doo fynde them selues vvhithin the very gates of hell before they mystrust anye suche matter tovvardes them beinge carryed thorowghe the vale of this lyfe blyndfolded vvithe the veyle of negligence and inconsideration as beastes to the slavvghter hovvse and neuer suffred to see theyr owne daunger vntill it be to late to remedie the same For this cause the holly scripture dothe recōmende vnto vs most carefully this exercyse of meditation and diligent cōsideration of our deutyes to delyuer vs therby from the perill which incōsideratiō eadethe vs vnto Moyses hauinge delyuered to the people his embassage from God tovvchinge all particulars of the lavve addethe this clause also from God as most necessarye Thes vvordes must remaine in thy harte thou 〈◊〉 meditate vppon them bothe at home and abroate vvhen thou goest to bedde and vvhen thourysest agayne in the morninge And agayne in an other place teach
your children thes thinges that they maye meditate in their hartes vppon them The lyke commandement vvas geeuen by God hym selfe to Iosue at his first election to gouerne the people to vvitt that he should meditate vpon the lavve of Moyses bothe daye and night to the ende he might keepe and performe the thinges vvriten therein And God addethe presetlie the cōmoditie he should reape therof For then saythe he shalt thou direct thy vvaye aryght and shalt vnderstand the same Signifyinge that vvithout this meditation a man goethe bothe amysse and also blyndlye not knovvnge hym selfe vvhether Saint Paule hauinge discribed vnto his scholler Tymothye the perfect devvtye of a prelate addethe this aduertisement in the ende haec meditare Meditate ponder and cōsider vppon this And finallie vvhensoeuer the holye scripture describethe a vvyse happy or iuste man for all these are one in scripture for that iustice is onlye 〈◊〉 vvisdome and felicitie one cheefe pointe is this He vvill meditate vpon the lavve of God bothe daye and night And for examples in the scripture howe good men dyd vse to meditate in tymes past I might here rekon vpp great store as that of Isaac vvhoe vvas vvonte to goe forth into the feeldes tovvardes night to meditate also that of Ezechias the kynge vvhoe as the scripture sayeth dyd meditate lyke a doue that is in silence vvithe his harte onely vvithout noyse of vvordes But aboue all other the example of holye Dauid is singuler herein vvho euery vvhere almoste makethe mentiō of his continuall exercise in meditation sayeng to God I dyd meditare vppon thy commandementes vvhiche I loued And agayne I vvill meaitate vppon the in the morninges And agayne O lorde hovve haue I loued thy lavve it is my meditation all the daye long And vvith vvhat feruoure and vehemencie he vsed to make these his meditations he shevveth vvhen he saythe of hym selfe my harte dyd vvaxe hoote vvithin me and fire dyd kyndle in my meditations This is recorded by the holy ghoste of these annuncient good men to confounde vs vvhich are Christians whoe beynge farr more bounde to feruour than they by reason of the greater benefytes vve haue receyued yet doe vve lyue so lazelye for the most parte of vs as vve neuer almoste enter into the meditation and carneste consideration of godes lavves and cōmaundementes of the mysteries of our faithe of the lyfe and deathe of our Sauyour or of our devvtye tovvardes hym and muche lesse do vve make it our dayly studdye and cogitation as those holy kinges dyd notvvithstandinge all their great busines in the commen vvealthe VVhoe is there of vs novv a dayes which makethe the lavves and commandementes or instifications of God as the scriptures learnethe hym his dayly meditations as kinge Dauid dyd neyther onelye in the daye tyme dyd he this but also by night in his harte as in an other place he testy fiethe of hym selfe Hovve many of vs doe passe ouer vvhole dayes and monethes vvithout euer entringe into theise meditatiōs nay God graunte there be not manye Christiās in the worlde vvhich knovve not vvhat these meditatiōs doe meane VVe beleeue in grosse the mysteryes of our Christiane faythe as that there is a hell a heauen a revvarde for vertue a punyshement for vice a iudgemēt to come an accōpt to be made the lyke but for that vve chue them not vvell by depe consideratiō nor doe not disgest them vvell in our hartes by the heate of meditation they helpe vs litle to good lyfe no more than a preseruatiue putt in a mans pockett can helpe his healthe VVhat man in the vvorld vvould aduēture so easelye vpon mortall synne as commonlye men doe vvhich drynk them vpp as easely as beastes drynk vvater yf he dyd consider in particuler the greate daunger and losse that commethe by the same as the losse of grace the losse of gods fauour and purchassinge his eternall vvrathe also the deathe of gods ovvne sonne sustayned for sinne the inestymable tormentes of hell for the euerlastinge punishemēt of the same vvhich albeit euerye Christian in summe doethe beleyue yet because the moste parte doe neuer cōsider thē vvithe due circunstances in their hartes therefore they are not moued vvithe the same but doe beare the knovveledge thereof locked vppe in their breastes vvithout any sense or feelinge euen as a man carryethe fyre aboute hym in a flynte stone vvithoute heate or perfumes in a pommāder vvithoute smell except the one be beaten and the other be chafed And novv to come neare our matter vvhiche vve meane to handle in this boke vvhat man lyuinge vvould not resolue hym selfe thorovvlye to serue God in deede and to leaue all vanities of the vvorld yf he dyd consider as he should doe the vvayghtie reasons he hathe to moue hym therunto the revvarde he shall receyue for it and his infinitie daunger yf he doe it 〈◊〉 but because as I haue saide scarce one among a thousande doethe enter into these consideratiōs or yf he doe it is vvith lesse attention or contynuance than so greate a matter requirethe her eof it commethe that so many men peryshe dayly and so fevve are saued for that by lack of consideration they neuer resolue them selues to lyue as they should doe and as the vocation of a Christian man requirethe So that vve maye also complayne vvithe holy Ieremie alleaged in the 〈◊〉 that our earthe also of Christianitie is brought to desolation for that men doe not deepely consider in their hartes Consideration is the keye vvhiche openethe the doore to the closet of our harte vvhere all our bookes of accompte doelye It is the lookinge glasse or rather the very eye of our soule vvherby shee seethe her selfe and lookethe into all her vvhole estate her riches her debtes her duetyes her neglīgences her good gyftes her defectes her safftie her daunger her vvaye she vvalkethe in her pase shee holdeth and finallye the place and ende vvhich shee dravvethe vnto And vvithout this consideration shee runnethe on blindlye into a thousande brakes and bryers stumblinge at euery steppe into some one inconuenience or other and continualie in perill of some great deadlie mischiefe And it is a vvounderfull matter to thincke that in other busines of this lyfe men bothe see and cōfesse that nothinge can be eyther begonne prosecuted or vvell ended vvithout consideration and yet in this greate busines of the kyngedome of heauen no man almoste vsethe or thinkethe the same necessarie If a man had to make a iourneye but from Englāde to Cōstātinople albe it he had made the same once or tvvyse before yet vvould he not passe it ouer vvithe oute greate often consideration especially vvhether he vvere right and in the vvaye or no vvhat pase he helde hovve neere he vvas to his vvayes ende and the lyke And thinkest thou my deare brother to passe frome earthe to heauen and
especiallie the third and fowerth entreating of the causes for which we were sent into this woorld as also the siueth of the account which we must yeeld to God of our time here speÌ„t and he shall there by vnderstand I dowt not the errour and daunger he standeth in by this damnable negligeÌ„ce wherein he sleepeth attending onelye to those thinges which are meere vanities and for whiche he came not into this world and passing ouer other matters without care or cogitation whiche onelye are of importance and to haue bene studyed and thought vpon by hym The third and last impediment that I purpose to handle in this booke is a certainâ—… 〈◊〉 or euill disposition in some men called by the scriptures hardnesse of harte or in other woordes 〈◊〉 of minde VVher by a man is setled in 〈◊〉 neuer to yeeld from the state of sinne wherein he lyueth what so euer shall or may be sayd agaynst the same And I haue reserued this impediment for the last place in this booke for that it is the last and worst of all other impedimentes discouered before contayning all the euillin it selfe that any of the other before rehearsed haue and adding besides a most willfull and malitious resolution of sinne quyte contrarie to that resolution whiche we so muche endeuour to induce men vnto This hardnes of harte hathe diuerse degrees in diuers men and in some muche more greeuous than in other For some are arriued to that hyghe and cheefe obduration which I named before in such sort as albeit they well know that they are amysse yet for some worldlye respect or other they will not yeeld nor chaunge their course Such was the obduratioÌ„ of Pilate though he knew that he condeÌ„ned Christ wroÌ„gfullie yet not to leese the fauour of the Iewes or incurre displeasure with his prince he proceeded gaue sentence against hym This also was the obduration of Pharao whoe thoghe he sawe the miracles of Moyses Aaron felt the strong hand of God vpon his kyngdome yet not to seeme to be ouercome by suche simple people as they were nor that men should thynk he wold be enforced by any meanes to relent he perseuered still in his willfull wickednes vntill his last and vtter destruction came vppon hym This hardnes of hart was also in kyng Agrippa and foelix gouuernour of Iewrie whoe thoghe in their owne coÌ„science they thoght that S. Paul spake trueth vnto them yet not to hazard their credit in the world they continued still and perished in their owne vanities And commonlie this obduration is in all persecutors of vertus and vertuouse men whome thoghe they see euidentlie to be innocent and to haue equitie on their side yet to maintayne their estate credite fauoure in the world they persist without ether mercie or release vntill God cutt them of in the middest of their malice and furious cogitations Others there are whoe haue not this obduration in so hygh a degree as to persist in wickednes directly against their owne knowleige but yet they haue it in an other sorte for that they are setled in firme purpose to folow the trade which all redie they haue begunne and will not vnderstand the daungers therof but doe seeke rather meanes to persuade them selues and quiet their consciences therein and nothing is so offensiue vnto theÌ„ as to heare any thing against the same Of these men holye Iob sayeth Dixerunt deo recede a nobis scientiaÌ„ viarum tuarum nolumus They say to God departe from vs we will not haue the knovvlege of thy wayes And the prophet Dauid yet more expresselye Their furie is lyke the furie of serpentes lyke vnto cocatrices that stoppe their eares will not heare the voyce of the inchaunter By this inchaunter he meaneth the holy ghoste whiche seeketh by all meanes possible to charme theÌ„ from the bewitching wherein they staÌ„d called by the wyse maÌ„ fascinatio nugacitatis The bewitching of vanitie but as the prophet sayeth they vvill not heare they turne their backes they stoppe their eares to the ende they may not vnderstand they put their hartes as an AdamaÌ„s stone leste perhappes they should heare gods lavve beconuerted The nation of lewes is peculiarlie noted to haue bene alwayes geuen to this great sinne as S. Stephen 〈◊〉 when he sayed vnto their owne faces You styffe necked Ievves you haue allvvayes resisted the holye ghoste meaning therby as Christ declareth more at large that they resisted the propheres Saintes of god in whome the holie ghoste spake vnto them from tyme to tyme for amendement of their lyfe and for that through the lyght of knowlege which they had by hearing of gods lawe they could not in truthe or shew condemne the things which were sayd or auoyde the iust reprehensions vsed towarde them yet resolued with them selues not to obey or chaunge custome of theiÌ„r proceedings therfore fell they in fine to persecute sharplye their reprehendors wherof the onelie cause was hardnes of harte Indurauerunt facies suas supra petram noluerunt reuerti sayeth God by the mouthe of Ieremie they haue hardened their faces aboue the hardnes of a rocke they will not turne to me And in an other place of the same prophet he complayneth greeuouslie of this peruersenes Quare ergo auersus est populus iste in Ierusalem auerstone contentiosa And why then is this people in Ierusalem reuolted from me by so contentious and peruerse an alienation as they will not heare me any more c And yet againe in an other place Quare moriemini domus Israel why will you dye you house of Israel why will you damne your selues why are you so obstinate as not to heare so peruerse as not to learne so cruell to your selues as you will not know the daungers wherin you lyue nor vnderstand the miserie that hangeth ouer you Doe'st thou not ymagine deare brother that God vseth this kynde of speeche not onelye to the Iewes but also to many thousand Christians and perhappes also vnto thy selfe many tymes euerie daye for that thou refusest his good motions and other meanes sent from hym to draw thee to his seruice thou being resolued not to yeeld ther vnto but to folow thy pursuite what soeuer persuasions shall come to the contrarie Alas how many Christians be there whoe saye to God daylie as they dyd whome I haue named before deparie from vs vve vvill not haue the knovvlege of thy uuayes How many be there which abhorre to heare good counsayle feare and tremble to reade good bookes flye and detest the frequentation of godlie coÌ„panie lest perhappes by suche occasions they might be touched in conscience conuerted saued how many be there whiche saye with those most vnfortunate hard harted men wherof the prophet speaketh Percustimus foedus cum morte cum inferno fecimus pactum VVe haue stricken
a league with deathe and haue made a bargayne with hell it selfe whiche is as muche to saye as if they had sayde trouble vs not moleste vs not with thy persuations spend not thy woordes and labour in vayne talke vnto others whoe are not yet setled lett them take heauen that take it will we for our partes are resolued we are at a pointe we haue made a league that must be kept we haue made a bargaine that must be perfourmed yea thoghe it be with hell and death euerlasting It is a wounderfull furie the obduratioÌ„ of a hard hart and not without cause compared by the prophet as I haue shewed before to the willfull furie rage of serpentes And an other place of scripture describeth it thus Durus es neruus ferreus ceruix tua froÌ„s tua aerea Thou art hard harted and thy neck is a sinowe of yron and thy forehead is of brasse VVhat can be more vehementlie spoken to expresse the hardnesse of this mettall but yet S. Barnard expresseth it more at large in these woordes Quid ergo cor durum and what is theÌ„ a hard harte and he answereth immediatlie A hard hart is that whiche is nether cutt by compunction nor softened by godlynes nor moued with prayers nor yeeldeth to threatning nor is any thing holpen but rather hardyned by chastening A hard hart is that whiche is ingreatefull to gods benefites disobedient to his counsails made cruell by his iudgementes dissolute by his allurementes vnshamefast to filthines feareles to perils vncourteous in humane affaires recheles in matters pertayning to God forgetfull of things past negligent in things present improuident for things to come By this description of S. Barnard it appeareth that a hard harte is almost a desperate and remedyles disease where it falleth For what will you doe sayeth this good father to amend it yf you laye the greuousnes of his sinnes before hym he is not touched with compunction Ys you alleage hym all the reasons in the world why we ought to serue god and why we ought not to offend and dishonoure hym he is not mollified by this consideration of piotie Yf you wold request hym and beseeche hym with teares euen on your knees he is not moued Yf you threaten gods wrathe against hym he yeeldeth nothing therunto Yf God scourge hym in deede he waxeth furious becoÌ„meth much more hard tha before If God bestowe benefites on hym he is vngratefull Yf he counsaile hym for his saluation he obeyeth not Yf you tell hym of gods secrete seuere iudgemeÌ„tes it dryueth hym to desperation and to more crueltie Yf you allure hym with gods mercie it maketh him dissolute If you tell him of his owne filthines he blusheth not If you admonishe him of his perils he feareth not If he deale in matters towardes meÌ„ he is prowde vncurteous If he deale in matters towardes God he is rashe light and contemptuous Finallie he forgetteth what soeuer hath passed before him towardes other men ether in rewarde of godlines or in punishement of sinners For the time present he neglecteth it nor maketh any account of vsing it to his benefite And of things to come ether of blisse or miserie he is vtterlie vnprouident nor will esteeme therof laye you them neuer so ofteÌ„ or vehementlie before his face And what waye is there then to doe this man good Not without greate cause surelie dyd the wyse man pray so hartilie to God Animae irreuerenti infrumitae ne tradas me delyuer me not ouer o Lord vnto a shamelesse vnrulie foule that is vnto a hard and obstinate harte VVherof he geueth the reason in an other place of the same booke Cor enim durum habebit male in nouissimo for that a hard 〈◊〉 shal be in an euill caâ—…e at the last daye Oh that all hard harted people wolde note this reason of the scripture But S. Barnard goeth on and openeth the terrour heerof more fullie when he sayeth Nemo duri cordis salutem vnque adeptus est nisi quem forte miserans deus abstulit ab eo iuxta prophetam cor lapideum dedit cor carneum There vvas neuer yet hard harted man saued except perchaunce God by his mercie dyd take awaye his stonye harte geue hym a harte of fleshe according to the prophet By whiche vvoordes S. Bernard signifieth and proueth ovvt of the prophet that there are two kyndes of hartes in men the one a fleshie hart vvhich bleedeth yf you but prick it that is it falleth to contrition repentance teares vpon neuer so small a checke for sinne The other is a stony hart vvhich yf you beate and buffet neuer so muche vvith hammers you may as soone breake it in peeces as ether beÌ„d it or make it bleede And of these two hartes in this lyfe dependeth all our miserie or felicitie for the lyfe to come For as God vvhen he vvolde take vengeance of Pharao had no more greuous vvaye to doe it than to saye Indurabo cor Pharaonis I vvill harden the hart of Pharao that is as S. Austen expoundeth I vvill take awaye my grace and so permitt hym to harden his owne harte so when he wolde shew mercie to Israel he had no more forcible meanes to expresse the same than to saye I vvill take avvaye the stony hart ovvt of your fleshe and geue you a fleshie hart in steade therof That is I will take away your hard hart and geue you a soft hart that wil be moued when it is spoken vnto And of all other blessings and benefites whiche God dothe bestowe vpon mortabll men in this lyfe this soft and tender hart is one of the greatest I meane suche a hart as is soone moued to repentance soone checked and coÌ„trolled soone pearsed soone made to bleede soone styrred to ameÌ„demeÌ„t And on the contrarie parte there can be no greater curse or malediction layed vpoÌ„ a Christian than to haue a hard and obstinate hart which heapeth euery day veÌ„geance vnto it selfe and his maister also as S. Paul sayeth is compared by the same Apostle vnto the grownde whiche no store of rayne can make frutefull thoughe it fall neuer so often vpon the same therfore he pronounceth therof Reproba est maledicto proxima euius consummatio in combustionem That is it is reprobate and next doore to maledictioÌ„ whose ende or consummation must be fire and burning VVhiche thinge being so no maruaile though the holie scripture doe dehort vs so carefullie from this obduration and hardnes of hart as from the moste daungerous desperate disease that possiblie may fall vppon the Christian being in deed as S. Paul signifieth the next doore to reprobation it selfe The same Apostle therfore crieth nolite contristare nolite extinguere spiritum dei doe you not contristate or make sadde doe you not extinguishe the spirit of God by obduration by
resisting and impugning the same Agayne uon obduretur quis ex vobis fallacia peccati Lett no man be hard harted among you throughe the deceit of sinne The prophet Dauid also crieth hodie si vocem eius audieritis nolite obdurare corda vestra Euen this daye if you heare the voyce of God calling you to repentance see you harden not your hartes against hym All whiche earnest speeches vsed by gods holie spirite doe geue vs to vnderstand how carefullie we haue to flie this moste pestilent infection of a hard hart whiche allmightie God of his mercie geue vs grace to doe and indue vs with a tender hart towardes the full obodience of his diuine Maiestie suche a soft hart I saye as the wise man desired when he sayd to God Da seruo tuo cor docile Geue vnto me thy seruant o lord a hart that is docible and tractable to be instructed suche a hart as God hym selfe describeth to be in all them whom he loueth sayeing ad quem respiciam nisi ad pauper culum contritum corde timētem sermones meos To whome will I haue regarde or shew my fauour but vnto the poore and humble of hart vnto the contrite spirit to suche as tremblethe at my speeches Beholde deare brother what a hart God requireth at thy handes A litle poore and humble hart for so muche importeth the diminitiue pauperculus Also a contrite hart for thy offences past and a hart that trembleth at euerie woord that cometh to thee from God by his ministers How then wilt thow not feare at so many woordes whole discourses as haue bene vsed before for thy a-wakening for openyng thy perill for styrring the to amendement how wilt thou not feare the threates and iudgementes of this great Lord for thy sinnes how wilt thou dare to proceede any further in his displeasure howe wilt thou deferre this resolution any longer surelie the least parte of that which hathe bene sayde might suffice to moue a tender hart an humble and contrite spirite to present resolution and earnest amendement of lyfe But yf all together can not moue thee to doe the same I can saye no more but that thou hast a verie hard hart in deede whiche I beseeche our heauenlye father to soften for thy saluation with the pretious hoate bloode of his onelie sonne our sauiour who was content to shedde it for that effect vpon the crosse And thus now hauing sayd so muche as time permitted me concernynge the fyrst generall point required at our handes for our saluation that is concerning resolution appointed by my diuisiō in the beginning to be the subiect or matter of this first booke I will ende heere deferring for a tyme the perfor mance of my purpose for the other two bookes vpon the causes and reasons sett downe in an aduertisement to the reader at the verie first entrance vnto this booke nothinge dowtynge but yf God shall vouchesafe to woorke in any mans hart by meanes of this booke or otherwise this first point of resolution the moste hard of all other then will he also geue meanes to perfite the worke begunne of hym selfe and will supplie by other wayes the two pointes foloweing that is bothe right beginning and constant perseuerance wherunto my other two bookes promised are appointed It will not be hard for hym that were once resolued to fynde helpers and instructours enoughe beside the holye ghoste whiche in this case will alwayes be at hāde there want not good bookes and better men God be glorified for it in our owne countrie at this daye whiche are well able to guyde a zealous spirite in the right way to vertue and yet as I haue promised before so meane I by gods most holie helpe and assistāce to send thee gentle reader as my time and habilitie will permitt the other two bookes also especiallie yf it shall please his diuine Maiestie to comforte me therunto with the gayne or good of any one soule by this whiche is alredie done that is yf I shall conceiue or hope that any one scule so dearlie purchased by the pretiouse bloode of the sonne of God shal be moued to resolutiō by any thing that is here sayd that is shal be reclamed 〈◊〉 the bondage of sinne and restored to the seruice of our maker and redemer whiche is the onelie ende of my writing as his maiestie best knoweth And surelie gentle reader thoughe I must confesse that muche more might be sayde for this point of resolution than is heere touched by me or than anye man can well vtter in any competent kinde of booke or volume yet am I of opinion that ether these reasons heere alleaged are sufficient or els nothing will suffice for the cōquering of our obstinacie and beating downe of our rebellious disobedience in this pointe Heere thou mayest see the principall argumentes inducing thee to the seruice of God and detestation of vice Heere thou may est see the cause and ende whye thou was created the occasion of thy cōming hyther the things required at thy handes in particular the account that will be demaunded of thee the iustice and seueritie of God therein his goodnes towardes thee his wachefullnes ouer thee his desire to wynne thee his rewarde yf thou doe well his infinite punishement yf thou doe euill his calles his baytes his allurementes to saue thee And on the contrarie parte heere are discouered vnto thee the vanities and deceytes of those impedimentes hynderances or excuses whiche any waye might lett staye or discourage thy resolution the faigned diffyculties of vertuous lyfe are remoued the conceyted feares of gods seruice are taken awaye the alluringe slatteryes of worldlie vanitie are opened the foolyshe presumption vpon gods mercye the daunger of delaye the dissimulation of slothe the desperate perill of careles and stony hartes are declared VVhat then wilt thou desire more to moue thee what further argument wilt thou expect to drawe the from vice and wickednes than all this is If all this styrre the not what will stirro thee gentle reader yf when thou hast read this thou laye downe the booke againe and walke on in thy careles lyfe as quietlye as before what hope I beseeche thee maye there be conceiued of thy saluation wilt thou goe to heauen liuing as thow doest it is impossible as soone thow maiest driue God owt of heauen as gett thither thy selfe by this kind of lyfe VVhat then wilt thow forgoe heauen and yet escape hell too this is lesse possible what soeuer the Atheistes of this world doe persuade thee VVilt thow perhappes deferre the matter and think of yt heerafter I haue tolde thee my opinion heerof before Thou shalt neuer haue more abilitie to doe it than now and perhappes neuer halfe so muche If thou refuse it now I maye greatlie feare that thou wilt be refused hereafter thy selfe There is no waye then so good deare brother as to doe it