for all the companie of the faithfull in the kingdome of his Father And thus much likewise witnesseth the words of S. Iohn in the Reuelation where hee sayth * Blessed and holy is hee that Reue. 20 6◠hath part in the first resurrection for on such the second death hath no power Blessed also are the dead which hereafter Reu◠14 13 die in the Lord euen so saith the Spirite for they rest from theyr labours and theyr workes follow them ¶ Of the last Iudgement after death commonly called the general iudgement or Doomes day When the body and soule of euerie Man departed out of this life beeing by the power of God ioyned againe together shall with the rest of all mankind then liuing receiue the finall sentence either of eternall pleasure or paine §. 1. AFter death saith Esdras shall the 2 Esdras 14. 35. day of Iudgement come vvhen we shall liue againe and then shall the names of the righteous be made manifest and the workes of the vngodly shall be declared And many of them that sleepe in the Dan 12 2. dust of the earth shall awake Some to euerlasting life and som◠to shame and perpetuall contempt §. 2. But before the comming of this day saith Christ there shall be great warres Luke 21 10 11. troubles in the worlde For Nation shall rise against Nation and Realme against Realme There shall also be great Earthquakes in diuers places and pestilence and hunger and fearefull things appearing frō heauen and many other great signes and wonders There shall be signes in the Sunne and Luke 21. 25 26 in the Moone and in the starres and vpon the earth trouble among the Nations with perplexitie The Sea and the waters shall roare and mens harts shall fayle them for feare and for looking after those thinges which shall come on the World For the powers of heauen shall be shaken §. 3. After this shall appeare the signe of the Math. 24 30. sonne of man in heauen and then shall all the kindreds of the earth mourne Then also shal the wicked goe into the Esay 2 19 holes of the Rockes and into the Caues of the earth frō before the feare of the Lord and from the glory of his Maiestie vvhen he shall rise to destroy the earth Then shall they beginne to say to the Luke 23 30 Mountaines fall on vs and to the Hils couer vs hide vs from the presence of him that sitteth vpon the throne and from the Reue 6 16 17 wrath of the Lambe for the great day of his wrath is come and who can stand In those dayes men shall seeke death and Reue 9 6. shall not finde it and shall desire to die death shall flee from them And they shall see the Sonne of man Math. 24. 30 come in the clowdes of heauē with power and great glory Who beeing ordained of Acts. 10 42 * God to be the Iudge both of the quicke and deade shall sende his Angels vvith a Mat. 24 31. great sound of a trumpet and they shal gather together his Elect from the 4. windes and from the one end of heauen vnto the other §. 4. Then shall Christ sitte vpon the throne Math 25 31 32 33. of his glory and before him shall be gathered all Nations and he shall seperate them one from another as a sheepheard seperateth the sheepe from the goates And hee shall set the sheepe on his right hand and the goates on the left The shall the earth restore those that 2 Esdr 7 3◠haue slept in her and so shall the dust those that dwell therein in silence and the secret places shall deliuer the soules that were cōmitted vnto them And they shall come foorth that haue Iohn 5 29. doone good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation For Christ our righteous Iudge vvill Math. 16. 27 then giue to euerie man according to his deedes And reward euery one according Reue 22 12 as his worke shall be Hee will then say to the righteous whom Math 25. 34 35 c. hee hath placed on his right hand Come yee blessed of my Father inherite yee the kingdom prepared for you from the foundations of the world For I was hungry ye gaue mee meate I was thirstie and yee gaue me drinke I was a stranger and yee lodged mee I was naked and yee clothed mee I was sick and yee visited me I was in prison and yee came vnto mee Then shall the iust say Lord when haue we doone these things vnto thee And the King shall answere Verily when you did them to the least of my bretheren you did them to mee Then will he say to the wicked standing Math. 25 41 42 c. on his left hand Depart from me yee cursed into euerlasting fire which is prepared for the deuill and his Angels For I vvas hungry and ye fed mee not I was thirstie and ye gaue mee no drinke I was a stranger and ye lodged mee not I was naked and you clothed me not I was sicke in prison and ye visited me not Then shall they also aunswere saying When ô Lord haue wee seene thee hungry or thirstie or a stranger or naked or sicke or in prison and haue not ministred vnto thee And he shall aunswere Truly I tell you inasmuch as yee haue not doone it to one of the least of these my bretheren yee did it not to mee And these men shall goe into euerlasting paine and the righteous into life eternall §. 5. Miseries saith Esdras shal then vanish away 2 Esdr 7 33 34. and long suffering shall haue an end Iustice onely shall cōtinue the Truth shal remaine and Faith shall be strong The worke shall follow and the rewarde verse 35 shall be shewed the good deedes shall be of force and vnrighteousnes shal beare no more rule For the day of Iudgement shall be the 2 Esdr 7 43. end of this world and the beginning of the immortalitie to come wherein all corruption shall cease Then shall no man bee able to saue him 2 Esdr 7. 45 that is destroyed nor oppresse him that hath gotten the victory §. 6. VVe finde in the New Testament that Saint Paule the Apostle vvriting to the Corinthians to prooue the resurrection of the dead and the second cōming of Christ vseth many arguments to expresse the same and neere vnto the end of his chapter he thus concludeth * Behold I shewe 1 Cor 15 51 52 53 you a secret thing vve shall not all sleepe or die but wee shall all be changed in a moment in the twinckling of an eye at the last trumpet for the trumpet shall sound and the dead shall be raised vp incorruptible and we shall be changed For this corruptible must put on incorruption And this mortall must put on immortality c. According
Iohn 3 3. saith Christ hee cannot see the kingdome of God That is as our Sauiour himselfe expoundeth it Except that a man bee borne of Water and of the Spirit hee cannot enter into the kingdome of God That which is borne of the flesh is flesh Iohn 3 6 and that that is borne of the Spirit is Spirite A man can receiue nothing except it be Iohn 3 27. giuen him from heauen §. 17. Why doe men then presume so much Augustine of the possibilitie of nature saith S. Augustine seeing it is wounded it is â—â—angled it is troubled it is lost It behoueth vs rather truly to confesse it then falsely to defend it For in our flesh the euill lurketh and Bullenger out of vs iniquitie ariseth Whereupon the Apostle in his Epistle to the Romaines saith * I know that in mee that is in my Rom 7 18 19. flesh dwelleth no good thing For to wil is present with mee but I finde no meanes to performe that which is good For I do not the good thing which I would but the euill which I would not that doe I. Also it furthermore seemeth that the verie coÌ„sideration of this our weake sinfull nature where-vnto we are yoked was the only cause which enforced the same Apostle within 5. verses following vehemently to breake forth into these speeches saying O wretched man that I am vvho shall deliuer Rom 7 24. mee from the body of this death But comforting recouering himselfe through faith in his Redeemer he presently maketh this reply in the next verse after saying * I giue thanks vnto God through Rom. 7 25. Iesus Christ our Lord. For hee deliuereth vs from the wrath of 1 The. 1. 10 God to come And GOD hath giuen vs the victorie 1 Cor. 15 57. through him Yea the victory is wholely gotten in his Augustine Name that hath taken man vpon him and hath liued without sinne that in him and through him being both the Priest the Sacrifice remission forgiuenes of sinnes should be obtained and giuen That is to say by the Mediatour of GOD and Man that man Iesus Christ by whom the purging of our sinnes beeing made wee are reconciled vnto God For men bee not seperated from God but by sinnes whereof the purging is not made or which are not purged in this life by our owne vertue and strength but by the mercie of God by his pardon clemencie and not by our own power For the same small vertue and strength that is called ours is graunted and giuen vnto vs by the mercifull goodnesse of Almightie GOD. Thus much onely to shewe vvhat Man is of himselfe by nature ¶ Of the shortnesse and vncertaintie of Mans life §. 1. IT followeth next to be coÌ„sidered what the life of Man is and so consequently how short and vncertaine the same To beginne therefore first with Mans life vve finde in the fourth of S. Iames that the Apostle doth not there compare or liken it to smoake but plainly saith * It is euen Iames 4 14. a vapour or smoake that appeareth for a little time and afterward vanisheth awav We read also in the second Booke of Samuell that the subtile woman of Tekoah pleading with King Dauid for the reconcilement 2. Sam. 14. 4 of his sonne compareth the life of Man to no better thing then water spilt vppon the ground which being once down can neuer be gathered vp againe Besides the Prophet Esay with the afore-said S. Iames S. Peter doe all three agree in one sentence about the life of man Esay 40 6. lames 1. 10. 1. Pet. 1 24 saying * All flesh is grasse and the glorie of man is as the flower of grasse Euen as a flower of the fielde so florisheth Psalm 103 15 16. Man for the winde goeth ouer it and it is gone and the place thereof shall know it no more §. 2. Man that is borne of a woman saith Iob Iob. 14 1 2. is of short continuaunce and full of trouble hee shooteth forth like a flower and is cut downe he vanisheth also as a shadow and continueth not The daies of his life are determined the Iob 14 5. number of his monthes are known to thee ô Lorde thou hast appointed him his boundes beyonde the which hee cannot passe §. 3. The time of Mans life saith the Psalmist Psal 90 10 is threescore yeeres and tenne and if they be of strength foure-score yeeres yet their strength is but labour sorrow for it is cutte off quickly and we flee away If the number of a Mans dayes doe amount Ecclê° 18. 8 to an hundred yeres it is very much And no man liuing hath any certaine knowledge of his death But euen as fishes when they think theÌ„selues Ecclesi 9. 12 in most safetie are taken vvith the hooke and as birdes are caught in a snare when they thinke nothing lesse so death suddainly smiteth men in an euill season when * Granado they are least mindfull of any such matter §. 4. Now if we consider by the authoritie of these few former places onely what and hovve short the life of Man is seeing the longest terme thereof according to the saying of the Psalmist passeth not threescore and tenne or foure-score yeeres for all the rest if any mans life be drawne a little longer is but labour and sorrow and Granado abate out of this saith Granado the time of our infancie vvhich is rather a lyfe of beasts then men and withall the time that we spend in sleep at which instant we haue not the vse of our sences and reason vvee shall finde that this life of ours is a great deale shorter then it seemeth vnto vs. For wee cannot well reckon the time of our infancie for any part of our life because the life of infancie when we are not yet come to the vse of reason which only sheweth vs to be men is as it were the lyfe of a young Goate that goeth wantonly about leaping and skipping in diuers places at pleasure And especially because we plainly perceiue that in all that age there is nothing either learned or doone that may well beseeme the dignitie of a man And as for the time we spend in sleepe that may much lesse bee counted any part of our life seeing it is the coÌ„mon custome of men to sleepe the third part of the day and night which is eyght vvhole howres VVhere-vppon it followeth by thys account that the third part of our life is consumed in sleepe and so consequently that during that time we doe not liue Besides all this if wee doe compare thys life of ours with the eternitie of the life to come which endureth euerlastingly we shall finde that it vvill scarcely seeme so much as a minute Very well therefore and aduisedlie did that Philosopher write vvho likened the life of man to lightning which coÌ„tinueth Crates but a
so great and the pleasures thereof so small and fewe to make vs the more desirous of the heauenly life which is nothing els but ioy and pleasure And surely it seemeth by the speech of the Apostle that he knew well which was the better choyse of the twaine vvhen hee said * I desire to be dissolued or loosed Philip. 1 23 from this flesh and to be with Christ which is best of all For we know saith he that if our earthly house of this tabernacle be destroied we 2 Cor 5 1 2 haue a building giuen of God that is an house not made with hands but eternall in the heauens And therefore doe wee sigh desiring to be clothed vvith our house which is from heauen §. 2. These things being thus ô howe happie Rauisius were it nowe saith Rauisius for vnhappie man if forgetfulnesse deceiued him not to remember the sickle estate of his life both how short it is and also how full of miserie vanitie and woe an approued exile and hath nothing in it permanent But is euen a continuall conflict strife Mar. Aurâ—l warre a wandering wildernesse and a vale of wretchednesse wherin we are continually compassed with most terrible fierce and feareful enemies to the deadly wounding sleying and ouer-throwing both of body and soule into hell All these miseries considered why should man then haue any desire to liue in this wretched world to abide in such a lothsome and laborious life VVere not death much rather to be desired VVere not the howre of death much better then the continuaunce of such a life For to the godly death is no death but rather the most happie messenger and quick dispatcher of all such displeasures the end of al trouble and sorrow the bedde of all rest the doore of good desires the gate of gladnesse the port of Paradice the hauen of heauen the entrance to felicity the manumission from all griefe and misery and the beginning of euerlasting ioy and blessednes Death therefore ought rather to be desired Hâ—rmes then despised for it changeth vs from this world of vncleanenes shame to the pure world of worship and worth From this transitory life to life euerlasting from a worlde of folly and vanities to a worlde of wisedome reason and truth and from a world of trouble trauaile and paine to a world of rest comfort and consolation Let each man therfore wisely consider of Pacuuius his own estate let him also feare to offend the maiestie of Almightie God and not feare the day nor howre of death but alwayes abide with patience his appoynted time and vvhen hee perceiueth that his turne is come let him giue thanks vnto his Maker for his change ¶ Of the parting of the soule from the bodie and of the immortalitie thereof §. 1. TO all thinges saith Salomon there Eccles. 3 1. 2 is an appointed time and a time to euery purpose vnder the heauen a time to be borne a time to die a time to plant and a time to pluck vp that vvhich is planted For here haue we no continuing Citty Heb. 13 14 but we seeke one to come All flesh waxeth old as doth a garment Ecclê° 14. 17 and this is the condition of all times Thou shalt die the death For vvhat man is he that liueth shal Psal 89 48. not see death Sith that law is generall which coÌ„maundeth Salust to be borne and to die §. 2. All things that are of the earth saith Sirach Ecclê° 40 11 shall turne to earth againe and they that are of the waters shall returne into the Sea But the soule or spirit of man being immortal Eccles. 12. 7 shal returne vnto God that gaue it For as the beginning of our creation coÌ„meth Aristotle from GOD so it is meete that after death our soule returne vnto him againe §. 3. GOD hath created saith Beda three Beda kindes of liuing Spirits the first incorporeall proper to Angels onely the second couered ouer with flesh but not mortall or dying there-with that is the soule or Spirite of man dwelling in his body the third carnall and dying with the flesh namelie the spirite or life of beastes The soule of man also beeing once Augustine made shall surely endure for euer eyther in the body or out of the body For it should neuer beare the name to bee made according to the Image of Gods own likenesse if it might possibly be enclosed in the bonds of death §. 4. The most precious excellent creature Hermes that God hath created here on earth saith Hermes is man the most worthy thing in him is his soule or spirit vvhich endeuouring in this life to follow goodnes shall after death be rewarded with eternal glory For this is to be beleeued that the soules Socrates of good men so soone as they are foorth of the bodie they passe speedily into a better life but the soules of the wicked goe from this world to a worse If death were the dissoluing both of bodie Plato and soule then happy were the wicked which beeing once ridde of theyr bodie should also for euer after be ridde of theyr soule and wickednes but forasmuch as it is euident that the soule is immortall there is no comfort left for the vngodly to trust in For the immortalitie of the soule excludeth all hope from the wicked and establisheth the good in theyr goodnes §. 5. By the iustice of God saith Plato the Plato soule must needes be immortall and therfore no man ought to liue carelesse or negligent thereof For though the body die yet the soule Solon dieth not but by the stroke of death it passeth foorth of the body into another world more swiftly theÌ„ any bird that flieth Yea the soules of all men doubtlesse Socrates are immortall but the soules of the godlie are both immortall and diuine Wherefore if thy soule be good the Basill stroke of death cannot hurt thee for thy spirit shall thereby liue blessedly in heauen §. 6. But for better proofe of this matter then the speech of any Philosopher in the world can affoord we finde it plainly affirmed in the Gospell of S. Luke by the testimonie Luke 16 22 23. c. of Truth it selfe that the soule of Lazarus was no sooner out of his body but it vvas immediatly carried vp by the Angels into Abrahams bosome Contrariwise the soule of Diues after his death was speedily borne to hell torments The first to ioy pleasure the last to paine greefe Betweene which two places also there is such a great gulfe or swallowing pit sette that there cannot possibly be any passage from one of them to the other Saint Iohn likewise witnesseth in the Reuelation that wheÌ„ the 5. seale of the booke Reue. 6. 9. of God was opened he saw vnder the Alter in heauen the soules of them that were
For there is nothing more reprochful Macrobius cruell in any Kingdome then are a multitude of vagabonds and idle people vvho by theyr sloth and negligence do not onelie liue wickedly themselues but also daily induce others to doe like them by theyr bad ensample want of punishment ¶ Against Couetousnes §. 1. TAke heede and beware saith Christ Luke 12 15 of couetousnesse for though a man haue abundance yet his life standeth not in his riches Godlines is great gaine if a man be content 1. Tim. 6. 6. 7. with that he hath for we brought nothing into the world and it is certaine that we shall carry nothing out Therefore when we haue foode rayment let vs ther-with be content For they verse 8 9. that will be rich fall into tentation and snares and into many foolish noysome lusts which drowne men in perdition and destruction For the desire of money is the roote of verse 10. all euill which while some lusted after they erred from the fayth perced themselues thorow with many sorrowes §. 2. There is not a more wicked thing saith Ecclê° 10. 9. Sirach then for a man to be couetous and a louer of money for such an one will euen sell his soule And vvhere a greedie desire of gaine Iraeneus resteth there raigneth all manner of sinne and wicked workes Besides a couetous mans eye hath neuer Ecclê° 14 9 enough of a portion and his wicked malice withereth his owne soule While such a man liueth the poore people Macrobius daily curse him and after hee is dead his owne kindred fall at strife and contention about his goods §. 3. Couetousnes is such a poysoned euill Erasmus of such force where it is rooted in the heart of man that it worketh in him not onely a carelesnes of Gods holy will but an vtter contempt also of God himselfe For whosoeuer with that infection is sick intangled endeuoureth with all his might to follow the loue of filthy lucre and the lyfe of Gods holy word is lothsome vnto him Hee maketh none account eyther of his Cleobulus good name or office in which he is placed to doe iustice but flieth as greedilie after gaine as hungry Rauens doe after stinking carrion And the better to attaine his purpose hee will vndermine all men proue trustie to no man but craftily lie in waite for euery ones goods neuer making any conscience whom or by what meanes hee doth deceiue so hee may get golde by the bargaine For as the Gluttons cheefest desire is to Bernard fill his belly and the Lechers to satisfie his lust so the couetous mans minde is wholly imployed to get abundance of gold Hee so well loueth lucre that he maketh Boetius gold his God and his chiefest confidence is lockt vp close in his coffers He miserably spareth both from his own Anachar belly and backe and liues like a begger all his life coueting onely to be found rich in money at his death But hee that loueth gold shall not be Ecclê° 31 5. iustified and hee that followeth corruption shall haue enough thereof §. 4. The minde of a couetous rich man saith Pacuuius Pacuuius can neuer be thorowly satisfied or contented so long as hee liueth though hee possesse plenty of all things for the more he hath the more hee still desireth And like as a greedy curre speedily deuoureth Hermes whatsoeuer hee can catch presently gapeth for more so when it hapneth the couetous man to obtaine any thing that hee desireth hee seemeth notwithstanding to set little by it saith Alas it is nothing but wisheth euer to haue it doubled The onely reason is because his couetousnesse increaseth as fast as his substance is augmented §. 5. It is no maruaile saith Aurelius though Aurelius hee bee good which is not couetous but it were a vvonder to see a couetous man good For great abundance of gold and siluer Ierome cannot of any man be both gathered and kept without sinne To delight in riches is a foule and dangerous Socrates vice but to be a bond-slaue to couetousnes is the confusion of a mans own soule §. 6. O thou horrible hunger of gold and siluer Tully what is it not that thou doost compell the harts of men to buy and to sell VVho hath beene tryed thereby and Ecclê° 31 10 found perfect Let him be an example of glory VVho might offend and hath not offended or doe euill thereby and hath not done it Many are destroyed by reason of gold Ecclê° 31 6 and diuers haue founde theyr destruction before them It is as a stumbling blocke to them that verse 7. sacrifice vnto it and euery foole is taken there-with §. 7. There is saith Salomon an euill sicknes Eccles 5 12 13 which I haue seene vnder the Sunne to wit riches reserued to the owners thereof for theyr euill Now surely none can be more wretched Fulgosius by the riches which he possesseth then the hungry-harted money-monger whose desire is neuer satisfied though he haue sufficient but is euer complaining of vvant when hee is most stored with wealth For his very trauaile after riches pineth Eccles 31 1 away his body and the care thereof driueth away his sleepe Many wayes dooth hee daily molest his Clem. Alex. minde first to get gaine when through much troublesome busines he hath obtayned abundance hee is then no lesse combred with care howe to keepe safely that which hee hath gotten but aboue all his greatest dolour is at the day of death to think with himselfe that he must then perforce depart from whatsoeuer he hath and leaue all behind him VVhere-vpon Sirach very well sayth Ecclê° 41 1 O Death how bitter is the remembrance of thee to a man that liueth at rest in his possessions yea to the man that hath nothing to vexe him and that hath prosperitie in all things For doubtlesse to him that maketh Euagoras vvealth his onely happines in this vvorld Death at his comming is a most vnwelcome guest Thus is it with the man that gathereth riches Luke 12 21 to himselfe and is not rich in God §. 8. Trust not therefore in oppression Psal 62 10. nor in robberie be not vaine if riches increase set not your hart thereon Put no confidence in thy riches neither Ecclê° 5 1 8 say vnto thy selfe I haue enough for my life for riches shall not helpe thee in the time of vengeance and indignation Let not thy soule be subiect to the sinne Mar. Bucer of couetousnes but liue content with that which thou hast though it be but little neuer seeking to increase thy substance by deceit for goods gotten by honest labour bring with them ioy of hart and peace of conscience but the wealth that is wonne by any vvicked meanes cannot long be possessed vvithout some inward
the multitude of theyr sinnes and wickednes are hopelesse Vincentius and such as haue committed thefts murders adulteries or any other the like offences the iustice of GOD and theyr owne deserts damne them after thys lyfe ended vnto euerlasting destruction from the which they shall neuer be deliuered §. 25. VVoe therefore be vnto you ô yee Ecclus 41 8. 9. vngodly which haue forsaken the Law of the most high God for though you increase yet shall you perrish If ye be borne ye shall be borne to cursing if ye die the curse shal be your portion For the fearefull and vnbeleeuing the abhominable and murtherers the whoremongers Reue 21 8 and sorcerers the idolaters all lyers shall haue theyr part in the Lake vvhich burneth vvith fire and brimstone which is the second death VVhere there shall be weeping gnaâ—ning Math 25 30 of teeth VVhere theyr worme dyeth not and Mark 9 44 the fire neuer goeth out For the breath of the Lord like a Riuer Esay 30 33 of brimstone doth kindle it And the smoake of their torment shall Reue 14 11 ascend euermore and they shall haue no rest day nor night §. 26. Good men saith Lactantius haue Lactantius theyr hell in thys World that they may knowe there is a heauen after death to reward the vertuous but wicked men escape torments in this life because they shal find there is a iudgement to come wherein all vnrighteous people shaâ— be punished according to the measure of their iniquities For eternall death is the reward of all Gregory wickednes hell is the place of punishment which God hath appointed for reprobates after this life So that when the godly shall haue their Paâ—â—â—iuâ— full entrance and beginning to euerlasting blessednes and make theyr happy change from mortalitie to immortalitie and leaue the corruptible drosse of this life for treasures incorruptible for golde glory for siluer solace without end for vaine apparrell roabes royall for earthly houses eternal pallaces with mirth immeasurable pleasure without paine and felicitie endlesse then also shall the estate of the vvicked be most lamentable then shall hastilie come vpon them theyr iust reward of vengeance then shall they with the end of this worlds vaine felicitie enter into eternall damnation and miserie then shal they cry woe woe woe vnto themselues with endlesse sorrow for theyr carelesse life worldly securitie §. 27. Then saith the Lorde shall they haue 2 Esdr 9 9 pitty of themselues which now haue abused my waies and they that haue cast them out despightfully shall dwell in paines For such as in theyr life haue receiued benefites and haue not knowne mee but 2 Esd 9 10 11 12 haue abhorred my lawes while they vvere yet in libertie and when they had yet leysure of amendement and would not vnderstand but despised it they must be taught it after death by payne §. 28. Then shal the wicked seeing the righteous whom in this life they contemned receiued into Gods kingdome and themselues kept out be enforced through inward anguish to breake foorth into this following complaint saying * Wee haue Wisd 5. 6 erred from the way of truth the light of righteousnes hath not shined vnto vs and the sunne of vnderstanding rose not vpon vs. We haue wearied our selues in the way Wisd 5. 7. of wickednes destruction and we haue gone through dangerous waies but as for the way of the Lord we haue not knowne it VVhat good hath our pride done vnto Wisd 5 8 9 vs or vvhat profit hath the pompe of riches brought vs All those things are passed away like a shadowe and as a messenger that rideth post As a ship that passeth ouer the waues of verse 10. the water which when it is gone by the trace thereof cannot be found neyther the path of it in the floods Or as a byrd that flieth thorow the ayre verse 11 and no man can see any token of her passage but onely heare the noyse of her winges beating the light winde parting the ayre through the vehemencie of her going and fleeth on shaking her winges whereas afterward no token of her way can be found Or as when an arrowe is shot at a mark verse 12 it parteth the ayre which immediatly commeth together againe so that a man cannot knowe where it went thorowe Euen so wee as soone as we were borne verse 13 wee began to draw to our end and haue shewed no token of vertue but are consumed in our owne wickednes Such words saith Salomon shal they that haue sinned speake in hell Where theyr complaints shall be bootelesse Pet. Mar. and theyr repentance vnprofitable For theyr punishment shal be endlesse Phil. Mel. and theyr paynes vnceaseable §. 29. And to the end saith S. Gregory that Gregory the damned wretches in hell may be the more seuerely punished for their obstinacy and wicked deeds done in this world there shall all the miseries and torments that possibly may be deuised be heaped together vpon them There shal be fire vnquenchable colde Gregory intollerable the worme of conscience that cannot die and a most horrible stench that cannot be abidden There shal be palpable darknes whyps of tormentors visions of foule fiendes and vglie deuils confusion of sinnes and desperation of all goodnes There they shal haue teares in their eyes Fulgentius gnashing in theyr teeth stinch in theyr nostrils howling in their mouthes mourning in theyr throats terror in their eares bonds and manicles vpon theyr hands and feete and eternall fire burning all theyr parts and members Yea such a fire so stored with cruelty torment through the wonderfull heate vehement strength therof that as S. Augustine Augustine saith there is as much difference betweene naturall fire and the fire of hell as there is betweene painted fire on a wall and the ordinary fire which we daily vse §. 30. Besides the rigour of their paine in that Bullenger tormenting fire shall be so great that despising life which all so deerely loue they shall earnestly desire death which all men hate but it shal not come at them nor neere them For all helpe shal be wanting the gate Cassianus of Gods mercy shall be shut against them and the righteous which then shall behold them in their restlesse torments shall neuer be mooued thereat to any pitty or compassion but rather reioyce the more at theyr destruction and greatly giue thankes vnto God for his vpright iustice shewed vpon them Also that they may bee the more certainly Granado assured that this horrible fire in hell shall neuer be quenched the deuils haue alwayes in charge to blow the same and to keepe it coÌ„tinually burning who as they be immortall so shall they neuer cease or be wearie of blowing therein And though they should be weary yet is Granado there the blast of the Almightie and
and art comforted all that see my good intent and there-with are pleased First his blessed Name be honoured thy comfort daily increased all our saiths for euer through Iesus Christ established Thine I. B. ⧠The contents of the whole booke following 1. OF God that he is great in power rich in mercie slowe to anger iust in iudgement righteous in all his wayes and wonderfull in all his works 2. What Man is by nature how short and vncertaine the dayes of his life are And how sure it is that after this life ended we must all appeare before the Iudgement seate of God to receiue euery one according as his works shall be 3. Of Christ why he came and what profit we haue by his Death Resurrection and Ascention 4. Of Faith Feare and Loue beeing three principall vertues necessarilie belonging to euery true Christian. 5. What the will desire of Almighty God is concerning men and how louinglie he admonisheth euery one to come to repentance promising mercy forgiuenesse to all those that amend 6. What manner of seruice is required of vs during this life both towards God and our Neighbour 7. Of trouble and affliction whereby God trieth the harts of all those that faithfully feare and loue him 8. Of the manifold benefites of God bestowed vpon the godly heere in this life with the promises of their euerlasting felicitie in the world to come 9. Of the heauie wrath of God against the wicked and vngodly heere in this world with the threatnings of their eternall torments in the world to come ⧠The Names of all the Authors mentioned in this Booke Christian Authours SAint Ambrose S. Augustine S. Ierome S. Chrisostome S. Gregory Clem. Alexandri Epiphanius Hillarius Origen Cyprian Cyrill Isidorus Basill Beda Anselmus Bernard Erasmus Constantius Vincentius Lactantius Ignatius Tertullian Theophilactus Ireneus Iusti. Martyr Cassianus Cassiodorus Eugenius Euagoras Fulgentius Fulgotius Luther Pet. Ramus Marlorate Plotinus Pacuuius Caluine Lyra. Boetius Virgilius Orosius Rauisius Pet. Lombardus Polion Maxentius Carolus Magnus Sigismundus Arnobius Anth. Gueuara Bullenger Leo. Aeneus Siluius Pet. Martyr Phil. MelancthoÌ„ Martin Bucer Hemingius Becon Osorius Beza Granado Iunius Tremelius Vrsinus Heathen Philosophers SOcrates Plato Hermes Plutarch Pythagoras Solon Cicero Macrobius Cleobulus Seneca Crates Thales Chilo Bias Menander Protogenes Antisthenes Anaxagoras Heraclitus Pyndarus Marcus Aurelius Gallen Hipocrates Alex. Seuerus Euripides Aristides Demonax Valerius Max. Dion Theophrastus Salust Quintilian Zenophon Isocrates Xenocrates Diogenes Aristotle Anacharsis Herodotus Thucidides ⧠Faultes escaped Page 14 line 4 for setteh reade setteth Page 39 line 4 for wondefull read wonderfull Page 63 line 25 for or God read our God Page 265 line 28 for that that it read that it Page 352 line 17 for body read belly Page 500 line 25 for misciefe read mischiefe Page 512 li. 20 for imagination read imaginations ⧠The Harmonie of holie Scriptures ¶ Of God that hee is great in power rich in mercy â—â—ow to anger iust in iudgement righteous in all his waies and wonderfull in all his workes VISDOM 15. verse 3. For to know GOD is perfect righteousnesse and to knowe his power is the roote of immortalitie Of God c. §. 1. MOyses the seruaunt of the liuing GOD after hee had seene many miracles and vvrought diuers vvonders through Diuine assistance before the face of Pharao King of Egipt and the children of Israel in the vvildernes talking on a time familiarly with his Maker amongst many other petitions humbly Exo 33. 18 besought the Lord to â—hew him his glorie Wherevnto the Almightie returned this 〈…〉 swere saying Thou canst not see my Exo 33 20. 〈…〉 or there shall no man see mee liue No man saith S. Iohn hath seene God Iohn 1 18 at any time the onely begotten Son which is in the bosome of the Father he hath declared him No man knoweth the Son saith Christ Math 11 27 but the Father neither knoweth anie man the Father but the Sonne and he to whom the Sonne will reueale him §. 2. What man hath seene GOD thâ—t the Ecclê° 43 31 might tell vs saith the Wiseman oâ— who can magnifie him as hee is Who shall declare * vnto vs the power of his greatnes Ecclus 18 4 or vvho will take vpon him to tell ouâ— his mercie Canst thou saith Zophar vnto Iob by Iob 11 7 8 9 searching finde out God Canst tâ—ou find out the Almightie to his perfection The Heauens are hie saith he what canst thou doe It is deeper theÌ„ Hell how canst thou knowe it The measure thereof is longer then the Earth and it is broader then the Sea By which kinde of questioning the holie man seemeth to tell vs that if we be not able to comprehend the height of heauen the depth of hell the length of the ea 〈…〉 or the bredth of the sea which are but 〈…〉 tures it wil be much more vnpossible for vs to vnderstand the perfection of the Creator which is God himselfe For hee as Sirach rightly saith is * aboue all his workes Ecclê° 43 28 §. 3. Salomon as we reade of him was the richest man in wisedome that euer liued and one that gaue his minde to knowe as much as man might know yet could he not by all his diligence come neere the perfection of the Almightie but plainely euen in his Booke of Wisdome confesseth both his owne and all other mens imperfections in that poynt where he sayth Hardly can we discerne the things that are vpon the earth Wisd 9 16. with great labour find we out the things which are before vs who can theÌ„ seeke out saith he the things that are in heauen For like as the grounde is appointed to beare the wood and the Sea to carrie his 2 Esdr 4 21 floods so they that dwell vppon the earth can vnderstand nothing but that which is vpon the earth and they that are in the heauens the things which are aboue the height of the heauens §. 4. Wisedome willeth vs therefore as Fulgosius Fulgosius sayth not to bee ouer-quisitiue in searching out either the secretes of Gods hidden counsell or the greatnesse of his incomparable maiestie for feare wee be suddainly smitten with the thunderstroake of his glorie But let it rather suffise vs in knowledge touching the proportion of his person to say as Plato that diuine Phylosopher saide Plato God is without any body invisible and also immortall whose forme cannot be deprehended with the eyes of mortall men nor yet described by any sensible knovvledge Or to say as learned Hermes Trismegistus Hermes sayd That is God which lacketh beginning and ending which God beeing made of none hath by his own power created all things Or els to say as much as a more worthie man then any of them both namelie holie Iob sayd Behold God is excellent wee Iob 36 26 know him not neither may the number of his yeeres
make whole and there is none that can deliuer out of mine hand I destroy the tokens of the Soothsayers Esay 44. 25 and make them that coniecture fooles I turne the Wisemen backward and make theyr knowledge foolishnes I forme the light and create darknesse Esay 45 7. I make peace and create euill I the Lord saith hee doe all these things §. 8. Our God is in heauen faith Dauid and Psal 115. 3 he doth whatsoeuer pleaseth him The heauen is his seate and the earth is Esay 66. 1. his footestoole Hee remaineth for euer his throne is Lam. 5 19. frō generation to generation * And there 1. Sam. 2 2. is no God like our God For hee as Salomon saith hath the Wisd 16. 13 power of life and death he leadeth down euen to the gates of hell and bringeth vp againe §. 9. God that made the world and all things Acts 17 24 25. that are therein saith the Apostle seeing that he is Lord of heauen and earth dwelleth not in Temples made with hands neither is he worshipped with mens hands as though he needed any thing seeing he giueth to all life and breath and all things For in him we liue and mooue and haue verse 28. our beeing Yea hee as Plato saith by his almighty Plato power is in all things and in euery part of the world by his prouidence all things are preserued gouerned and moued and hee himselfe is of none other either mooued or gouerned but is the first incomprehensible mouer The eyes of all things waite vpon him Psalm 145. 15 16. and he giueth them theyr foode in due season hee openeth his hand and filleth with his blessing euery liuing thing But if he hide his face they are troubled Psalm 104 29. if hee take away their breath they die and returne to their dust For in his hand is the soule of euerie lyuing Iob 12. 10. thing and the breath of all mankind §. 10. The earth is the Lords saith Dauid and Psal 24. 1 all that therein is the world is his and so are all they that dwell therein Prosperitie and aduersitie life and death Ecclus 11 14 15. pouertie and riches come of the Lorde Wisedome and knowledge and vnderstanding of the Lawe are all of the Lord loue and good workes come of him For hee only is the Authour of all goodnesse Hermes and the giuer of all good gifts Yea euery good and perfect gift as Saint Iames. 1. 17. Iames saith is from aboue and commeth downe from the Father of lights with whō is no variablenesse neyther shadowe by turning For the diuine nature and substance of Aristotle God suffereth neither change nor end because as Aristotle truly sayth it is both immutable and infinite §. 11. To come to preferment also is neyther Psalm 75. 6 7. from the East nor from the West nor yet from the South but the Lorde as Dauid saith is the Iudge hee putteth downe whō he will and hee setteth vp whom hee pleaseth It is the Lorde that giueth and it is the Iob 1 21 Lord that taketh away euen as it pleaseth the Lord so commeth things to passe §. 12. VVe read in the second booke of chronicles that when Asa King of Iudah was 2. Chron. 14 9 10 11. vrged to giue battaile against an Armie of tenne hundred thousand Ethiopians first before he beganne the fight hee made his humble supplication to the Almighty and in his prayer to shewe that the conquest consisted not in the great companie of his enemies souldiers but only in the might power of him that made both heauen and earth he said Help vs ô Lord our God It is nothing with thee to saue with manie or with no power helpe vs ô Lorde our God for we rest on thee and in thy Name saith hee are wee come against this multitude Ionathan likewise venturing by stealth 1. Sam. 14 6 to set vppon the Philistians garison at vnawares and beeing accompanied with none but onely his Armor bearer for his better encouragement he told him that it was not hard with the Lord to saue with many or with few For the victorie of the battell dependeth 1. Mac. 3. 19. not on the many thousands that are in the host but the strength commeth from heauen And is onely at his pleasure to be disposed whose power as * Iudith saith standeth Iudith 9 11. not in the multitude of Souldiers nor his might in strong men As may more at large be perceiued by reading the happy successe which folowed the enterprises of the aforesaide King Asa and Ionathan the Sonne of Saule against theyr enemies §. 13. Another example also concerning the power of Almightie God in this poynt is set downe in the booke of Iudges where Iudges 7 12 Gedion beeing appointed by the Lord to goe fight against the Midianites which were so mightie an host that as the Text sayth they lay in the valley like a company of Grashoppers and theyr Cammels were without number as is the sand by the Sea-side for multitude mustred vp an Armie Iuges 7. 2. 3. 4. 5. 6. of thirty two thousand men And when he had done thus the Lord God called vnto him and said Gedion the people that are with thee are too many for me to giue the Midianites into theyr handes least Israell make their vaunt against me say Mine hand hath saued me Now therefore saith the most Mightie proclaime in the audience of the people and say Whosoeuer he be that is timerous or fearefull let him returne and depart Then saith the Text there departed of the people twentie two thousand and ten thousand remained And the Lord called againe vnto Gedion and sayd The people are yet too manie bring them therefore downe vnto the water I will try them for thee there and of whom I say vnto thee this man shal goe with thee the same shall goe with thee and of whomsoeuer I say vnto thee this man shall not goe with thee the same shall not goe So Gedion according as he was commaunded brought downe the people to the water and the Lord said vnto him As many as thou shalt see to lap the water with theyr tongues as a dogge lappeth put thē by themselues and euery one that shal bow downe on his knees to drinke put them likewise apart Now among those tenne thousand that came to the water to drink there was found but onely three hundred which lapped the vvater by putting their handes to theyr mouthes by which 300. men God most miraculously saued Israel deliuered the Midianites into their hands So that both by this example the former that sentence of our Sauiour is verified where hee sayth * The things which Luke 18 27 are vnpossible with men are possible with GOD. And surelie as Plato sayth hee alone is Plato most worthy to be taken for
flash and the largest date of his daies to no longer abiding then a bauens blaze And with good consideration also dyd that Wiseman silently make aunswere who beeing demaunded what he thought of the life of man Suddainly turned himselfe about before them that asked the question Solon and presently departed out of their sight Giuing them thereby to vnderstand that our life is no more but onely a turne about and of short continuance §. 5. Short is Mans life saith Aurelius and Mar. Aur. vpon very short and suddaine vvarning we are commaunded to leaue the Worlde to close our eyes and to follow the common course of death Yea assoone as thou art borne to possesse the earth incontinent Death issueth Basill out of his Sepulcher to finde thee and although thou art vncertaine and knovvest neyther when nor where he will meet thee yet must thou remember that alwayes and in euery place he seeketh for thee And when thy last howre is come necessitie Polion carrieth thee hence though thou bee neuer so much vnwilling to depart For Death is a thing that cannot bee Pythagoras eschewed and therfore it ought of all men the lesse to be feared §. 6. VVhat man liuing in this vvorld saith Thales Thales can eyther by his power or policie preuent the suddaine stroake of death or vvho can assure himselfe of so much certaintie as to performe tomorrow what he left vndone to day For man hath no assurance of his owne life but liues vncertaine of his last howre finding nothing in this world that he may boldly leane or trust vnto Hee vvanders alwayes vp and downe Socrates among most vncertaine and doubtfull chaunces onely comforting his mind with hope but neuer knowing certainlie vvhat shall befall him or howe when or where he shall leaue his carkasse When hee goeth out of his house hee is Seneca not sure to returne into the same againe and when he entereth into his house hee is asmuch vncertaine to goe foorth againe Likewise when he sitteth downe to meate he knoweth not that he shal rise vp againe and lying down in his bed at night he cannot promise to come safe from thence the next morning But this thing onely of all other in the Demonax world is most certaine to man that death is common to all though to some one way and to some another §. 7. Lastly if we well weigh with our selues how fraile short and vncertaine the life of man is we shall finde small cause to blame Zerxes that great King of Persia for weeping wheÌ„ from the toppe of an high Hill hee behelde his whole Army and fell into this remembrance with himselfe that within fewe yeeres following there should not one man among so many thousands in that huge company be left aliue With as little reason also may vvee reproue Thales the Philosopher for saying The life of man is no more but euen as it were the shooting of a starre that passeth at a trice and is quickly gone out of sight and within a little vvhile after the verie signe thereof which was left behind vanisheth out of sight also So fareth it vvith man For within few daies after he is dead the very remembrance of him dyeth with his life though the party in this worlde were neuer so great and honourable Besides this is very certaine that there is Salust nothing in this tottering world among meÌ„ perpetuall nor any thing firme stable but all thinges passe repasse continually like vnto the ebbing flowing of the Sea And all things at the last haue an end by Mar. Aur. Death saue onely Death himselfe whose end is vnknowne For black vglie Death maketh al things Augustine subiect to the rigour of his Law And as there is nothing among men â—laeto more certaine then death so is there nothing more vncertaine to man then the howre of his death ¶ Of the many miseries happening to Man in this life §. 1. GReat trauaile saith Sirach is created Ecclus 40 1 2 3 4. for all men and an heauy yoake vppon the sonnes of Adam from the day that they goe out of theyr Mothers vvombe till the day that they be buried in the earth the common Mother of all things Namely theyr thoughts and theyr feare of hart theyr imagination of the thinges they waite for and the day of theyr death Euen from him that sitteth vpon the glorious throne vnto him that is lowest the most simple vpon earth From him that is gorgiously arrayed and weareth a Crowne Ecclus 40. 5 6 7 8 c. euen vnto him that is but homly porelie clothed there is nothing but wrath enuie trouble vnquietnesse and feare of death with rigorous anger and strife Also in the time of night vvhen Man should take his rest vpon his bed the sleep changeth his vnderstanding and knovvledge so that little or nothing is mans rest in his sleepe as well as in the day of his labour For hee feareth and is disquieted in the vision of his hart like vnto one that runneth out of a battaile And when all is past he awaketh out of his sleepe and meruaileth that the feare was nothing Such things as these happen vnto all flesh both man and beast but seuen times more vnto the vngodly And this also is the state or condition of Mans life sette downe by the holy Ghost himselfe in the booke of Iob That while Iob. 14 22. man liueth he shall be sorrowfull and so long as his soule is in him it shal mourne Onely the Sunne the Moone the starres Marlorate the Sea the Land are pleasant because they are by nature beautifull but all other thinges are doubtfull and greeuous And Man aboue them all for if any good thing happen vnto him hee feeleth vndoubtedly there-withall somâ— inward sorrowe and discontentment Yea the whole life of man is of it selfe a Menander most greeuous thing ful fraught with miserie and continually accompanied vvith innumerable cares and griefes So that it is counted no better thing but Plato euen a miserable fetter which chayneth the pure and euerlasting soule to the vile sinfull and corruptible body §. 2. Certainly saith Hermes God hath so Hermes ordained for man-kinde that vvee should liue in care For wee see by often experience that among all things liuing moouing vpon earth none is more miserable or wretched then Man All manner of beastes are during thys Menander life farre more happy wiser then man For behold the Asse of beasts no doubt a most simple and miserable creature yet hath hee no harme through his owne default saue what doth hap to him by nature But wee besides our naturall euils dailie procure vnto our selues many other For vvee are angry for euery little misfortune displeased at euery euill worde amazed at euery strange chaunce and afraid of euerie shadowe Yet is there none either so great
mee Namely the comming of * the holy Ghost c. Iohn 14 26 §. 12. And when Iesus had spoken these things vnto his Apostles to the intent they might as well be eye-witnesses of his Ascention as records to the worlde of his Resurrection while * they beheld he was taken vp Acts. 1. 9. for a clowde tooke him out of their sight And for further suretie hereof then the bare sight of their eyes onely though that alone were of it selfe aboue all other most sufficient they heard with theyr eares the very same thing which they saw with theyr eyes further affirmed vnto them by tvvo heauenly witnesses for while they looked stedfastly after him towards heauen as hee went * behold two men stoode by thē in Acts 1 10. 11. white apparrell which also said Yee men of Galilee why stand yee gazing into heauen This Iesus which is taken vp from you into heauen shall so come as yee haue seene him goe into heauen Thus much onely to prooue according to the Scriptures the Passion Death Buriall Resurrection and Ascention of our Sauiour Christ VVhom * the Heauen Acts 3 21. must containe vntil the time that all things be restored vvhich GOD hath spoken by the mouth of all his holie Prophets since the vvorld began ¶ Of the seuerall benefites which wee haue by the Death Resurrection and Ascention of our Sauiour Christ. §. 1. AS by diuers places in the Booke of GOD we finde it manifestly affirmed that there is only but one God which alone by his owne almightie power hath made Heauen and Earth the Sea all that in them is So from the selfe same sacred Scriptures it may plainlie bee proued by the speech of the Apostle that there is onely but one Mediatour betweene God and man namely the man 1 Tim. 2. 5. 6. * Christ Iesus who gaue himselfe a raunsome for all men to be a testimonie in due time Hee alone died for our sinnes according 1 Cor. 15 3 4. to the Scriptures and he was buried and rose againe the third day according to the Scriptures Yea hee died for all that they vvhich 2 Cor 5 15 liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe §. 2. Christ that he might kill death saith S. Augustine Augustine was clothed with death for death coulde not die but in life euen as that which is sower bitter dieth not but in that which is pleasant and sweet And as Elizeus made the yron to swim Cyrill which naturally sinketh so Christ by his death brought vs backe from the gates of hell which deseruedly we should haue entered Hee also by his owne death hath destroyed Heb. 2 14 15. him that had the power of death that is to say the deuil and hath deliuered all them which for feare of death remained all their life time subdued vnto bondage Yea he by his comming hath abolished 2 Tim 1 10 or put away death and brought life and immortalitie vnto light through the Gospell §. 3. O Death where is thy sting saith the 1 Cor 15 55 56 57 Apostle ô graue vvhere is thy victorie the sting of Death is sinne the strength of sinne is the Lawe but thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ For hee onely deliuereth vs from the 1 Thes 1 10. wrath of God to come And to him also giue all the Prophets Acts 10 43. witnesse that through his Name all that beleeue in him should receiue the forgiuenesse of theyr sinnes §. 4. VVee were not redeemed as S. Peter 1 Pet 1 18 19 20. affirmeth with corruptible things as Siluer and Gold from our vaine conuersation which we receiued by the traditions of the Fathers but with the precious bloode of Christ as a Lambe vndefiled and without spot which was ordained before the foundation of the world but was declared in the last times c. VVho his owne selfe bare our sinnes in 1 Pet 2 24 his bodie on the tree that we being deliuered from sinne shoulde liue in righteousnesse by whose stripes we were healed For hee hath taken on him our infirmities Esay 53 4. and borne our paines He was wounded for our transgressions Esay 53 5 hee was broken for our iniquities The chastisement of our peace was vpon him and with his stripes we are made whole All wee like sheepe haue gone astray verse 6 we haue turned euery one to his own way and the Lord hath layde vpon him the iniquitie of vs all Yea God hath made him which knewe 2. Cor. 5 21. no sinne to be sinne for vs that we should be made the righteousnesse of GOD in him And those things which GOD before Acts 3 18 had shewed by the mouth of all his Prophets that Christ shoulde suffer the same hath hee fulfilled Yet was his death voluntary and not of Augustine constraint §. 5. Mankind laboureth in this world saith Bernard S. Bernard of a three-folde disease his birth his life his death The first vncleane the second sinfull the third dangerous but Christ by his cōming brought vnto vs three remedies Hee vvas borne hee liued he died His birth refined ours his life instructed ours his death ouercame ours And as a strong corrasiue layd to a sore Ierome eateth away all the rotten and dead fleshe so Christes death beeing applyed to the hart of a penitent sinner by fayth weakens consumes that corruption of sin which cleaueth so fast vnto our natures dwelleth within vs. §. 6. It was very needfull saith S. Augustine Augustine that Christ the sonne of God should both become man die for vs for two causes First to satisfie Gods iustice Secondly that hee might fulfill the truth of Gods VVord vvhich had saide That man eating the forbidden fruite shoulde die the death For surely if the sonne of God had not Beza come into the worlde in our nature sinne onely excepted and died vpon the Crosse to appease the wrath of God for mans offences wee should yet remaine subiect to eternall death and damnation But he hath loued vs hath giuen himselfe Ephe 5. 2 for vs to be an offering a sacrifice of a sweet smelling sauour vnto God Yea hee hath loued vs and washed vs Reue. 1 5. from our sinnes in his owne blood Hee also hath redeemed vs from the Gala 3 13. curse of the Law whē he was made a curse for vs. And hee likewise beeing rich for our 2. Cor 8. 9. sakes became poore that wee through his pouertie might be made rich §. 7. Christ saith S. Peter hath once suffered 1 Pet 3 18. for sinnes the iust for the vniust that he might bring vs to God and was put to death cōcerning the flesh but was quickned in the Spirit Yea euen when Christ suffered death Epiphanius
and maketh request for vs. Sathan and his Angels are fallen and Augustine haue no Sauiour but Man falling had through the great mercy of God a Mediatour and Sauiour to restore him namely Iesus Christ VVho as he stoode in our roome vpon Ambrose the Crosse and made satisfaction vnto his Father for our sinnes so nowe in heauen hee appeares as a publique person in our stead representing all the Elect that beleeue in him Yea the selfe same Christ vvhich dyed Augustine for vs heere vpon the earth maketh intercession vnto his Father for vs now in heauen And whatsoeuer his request was in our Ambrose behalfe heere on earth the same for substance it continues still in heauen §. 6. Before the fall of Adam saith S. Ierome Ierâ—me man could speak to God face to face but now Christ is his Intercessour And thys worke of intercession is the sole worke of Christ God and man not belonging to any other creature besides either in heauen or earth The worke of Christes Passion serueth Chrisostome as a satisfaction vnto Gods iustice for our offences and is as it were the tempering of the plaister by which wee may be healed but Intercession goeth further for it applieth the same satis-faction of Christ to vs and layeth the very salue to the sore of euerie penitent sinner Besides the vvorke of Christes Intercession Chrisostome or Mediation serueth not onely to preserue all repentant sinners in the estate of grace that beeing once sanctified and iustified they may so continue to the end but it also maketh our workes acceptable in the sight of GOD and causeth him to account them righteous through our faith in Christ §. 7. Christ our Sauiour beeing both our Heb 9 24 high Priest and Mediatour as the Apostle in his Epistle to the Hebrewes calleth him is not entred into the holy places that are made with hands which are similitudes of the true Sanctuary but is entred into heauen it selfe to appeare nowe in the sight of GOD for vs. Not that hee should offer himselfe often verse 25 26. as the High-priest among the Iewes entred into the Holy place euery yeere vvith other blood for then must he haue often suffered since the foundation of the world but nowe in the end of the world hath he appeared once to put away sinne by the sacrifice of himselfe And as it is appointed vnto men that verse 27 28. they shall once die and after that coÌ„meth the iudgement so Christ was once offered to take away the sinnes of many and vnto them that looke for him shall hee appeare the second time without sinne vnto saluation Againe among the Ievves many vvere Hebr. 7 23. made Priestes because they were not suffered to endure by reason of death but this man Christ because hee endureth euer hath an euerlasting priest-hood VVherefore verse 24. 25 he is able also perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them For such an High-priest it became vs to verse 26. 27. haue which is holie harmelesse vndefiled separate froÌ„ sinners and made higher then the heauens which needed not daily as those High-priestes to offer vp sacrifice first for his owne sinnes and then for the peoples for that did he once when he offered vp himselfe §. 8. The same Christ likewise being come Hebr 9 11. 12. an High-priest of good things to come by a greater and a more perfit Tabernacle not made with hands that is to say not of this building neyther by the blood of Goates and Calues but by his owne blood entred he in once into the holy place obtained eternall redemption for vs. For if the blood of Bulles of Goates verse 13. 14. and the Ashes of an Heifer sprinckling them that are vncleane sanctifieth as touching the purifying of the flesh hovve much more shal the blood of Christ which through the eternall Spirit offered himselfe without spot to God purge our coÌ„science from dead works to serue the liuing God And for this cause is he the Mediatouâ— of verse 15. the newe Testament that thorowe death which was for the redemption of the transgressions that vvere in the former Testament they which were called might receiue the promise of eternall inheritance For where as is a Testament there must verse 16 17 also be the death of him that made the Testament For the Testament is confirmed when men are dead and is yet of no force so long as he that made the same remaineth aliue c. §. 9. Doubtlesse saith S. Paule one wil scarse Rom 5 7 die for a righteous man but yet for a good man it may be that one dare die But God setteth out his loue towards vs verse 8 9 seeing that vvhile vvee vvere yet sinners Christ dâ—ed for vs. Much more then beeing now iustified by his blood we shall be saued from wrath through him For if when we were enemies wee were verse 10 reconciled to God by the death of his Son much more beeing reconciled we shall be saued by his life And not onely so but vvee also reioyce verse 11. in GOD through our Lord Iesus Christ by vvhom vvee haue novve receiued the attonement For God hath not appoynted vs vnto 1 Thes 5 9 10. vvrath but to obtaine saluation by the meanes of our Lorde Iesus Christ vvhich died for vs that vvhether wee vvake or sleepe we should liue together with him Wherefore if any man sinne wee haue 1 Ioh. 2 1 2. an Aduocate with the Father Iesus Christ the iust hee is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world By him vvee haue redemption through Ephe 1 7 8 his blood euen the forgiuenesse of sinnes according to his rich grace vvhereby hee hath beene abundant toward vs in all wisedome and vnderstanding By him we are made the sonnes of God Iohn 1 12. if wee beleeue in his Name And of his fulnes haue all wee receiued verse 16 euen grace for grace By his blood also wee may be bold to Heb 10. 19 20. enter into the Holy place by the newe and liuing way which he hath prepared for vs through the vaile that is his flesh For we are made partakers of Christ if Heb 3 14 we keepe sure vnto the end the beginning where-with we are vpholden And we are iustified freely by the grace Rom. 3 24. 25. of God through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his blood For the blood of Iesus Christ the sonne 1. Iohn 1. 7. of God clenseth vs from all sinne And without sheading of blood is no Heb 9 22. remission §. 10. Seeing then that we haue a great High-priest Heb 4 14 vvhich is entred into Heauen euen Iesus
the Sonne of GOD let vs hold fast our profession For wee haue not an High-priest which verse 15. cannot be touched with the feeling of our infirmities but was in all thinges tempted like as we are yet without sinne Which in the dayes of his flesh did offer Heb 5 7 vp prayers and supplications with strong crying teares vnto him that was able to saue him from death and was also heard in that which he feared And though he were the Sonne yet learned verse 8. 9. hee obedience by the things vvhich he suffered And being consecrate or perfectly holy was made the Authour of eternall saluation to all theÌ„ that obey him And is called of GOD an High-priest Heb 5 10 * Heb 7 21 for euer after the order of Melchisedeck For it became him for whom are all Hebr 2 10. things and by whom are all things seeing that he brought many children vnto glory that he should coÌ„secrate the Prince of theyr saluation through afflictions Yea in all things it behooued him to be Heb 2 17. made like vnto his brethren that he might be mercifull and a faithfull High-priest in things concerning God that hee might make reconciliation for the sinnes of the people For in that he suffered and was verse 18. tempted hee is able also to succour them that are tempted §. 11. These things are written that yee might Iohn 20 31 beleeue that Iesus is the Christ the sonne of God and that in beleeuing yee might haue life through his Name For other foundation can no man laâ— 1 Cor 3 11 then that vvhich is layde vvhich is Iesus Christ The * Mark 5. 7. Son of the most high God Who gaue himselfe for vs that â—e might Titus 2 14 redeeme vs from all iniquitie and purge vs to be a peculier people vnto him-selfe zealous of good workes Neither is there saluation in any other Acts 4 12. for among men there is giuen none other Name vnder heauen whereby we must be saued Let vs therefore by him offer the sacrifice Heb. 13 15 of prayse alwayes vnto GOD that is to say the fruite of those lippes which confesse his Name For he onely is our mouth vvhereby Ambrose we speake vnto the Father he is our eyes whereby we see the Father he is our right hand whereby we offer our selues vnto the Father And vvithout his intercession neyther wee nor any of the Saints haue ought to doe with GOD. But hee euermore prayeth for vs prayeth Beda in vs is prayed of vs. Hee prayeth for vs as our Aduocate and euerlasting Priest Hee prayeth in vs as our head and hee is prayed of vs as our God For he is the Mediator between God Cyrill man not onely because he hath reconciled man vnto God but also because hee is naturally and substantially both God man in one person Yet doth it not folow that he maketh intercession Theod. Beza to himselfe seeing that the Father is one the Son is another in seuerall persons throughly distinct albeit that the Father the son be both one thing one God if the essence of them be considered without their persons For like as in Christ incarnate there be seuerall things not seuerall persons so in the God-head there be seueral persons but not seuerall things §. 12. In him likewise and through him vvee Ambrose haue all things For if wee desire to be cured of our wounds hee is our Phisition If we be greeued with our sinnes hee is our righteousnes If we lacke helpe hee is our strength If we feare death he is our life If we be in darknes he is our light If we will goe to heauen he is our way Yea the whole sum of our saluation all Câ—luine the parts therof are coÌ„prehended in Christ If we seeke for saluation wee are taught by the very Name of Iesus that it is in him If we seek for any other gifts of the Spirit they are to be found in his annoynting If we seeke for strength it is in his dominion If we seek for cleanenes it is in his conception If we seeke for tender kindnesse it sheweth it selfe in his birth whereby he was made in all thinges like vnto vs that hee might learne to sorow with vs If we seeke for redemption it is in his passion If wee seek for absolution it is in his coÌ„demnation If we seek for release of the curse it is in his crosse If we seek for satisfaction it is in his sacrifice If we seek for clensing it is in his blood If we seek for reconciliation it is in his going downe into hell If we seeke for mortification of the flesh it is in his buriall If we seeke for newnes of life it is in his resurrection If we seeke for immortality it is in the same If we seek for the inheritance of the kingdome of heauen it is in his entrance into heauen If we seek for defence for assurednes or for plenty store of all good things it is in his kingdom Finally sith the treasures of all sorts of Caluine good things are onely in him let vs drawe thence from no where els euen till vve be full withall For they which beeing not content with him alone are carried hether thether into diuers hopes although they haue principall regard vnto him yet euen in this they are out of the right vvay that they turne any part of theyr knovvledge or comfort to any other-where ¶ Of Fayth Feare and Loue beeing three speciall Vertues necessarily belonging to euery true Christian. HEBREVVES 11. verse 6. VVithout Fayth it is vnpossible to please GOD for he that is in comming towards God must beleeue that there is a God and that he is a rewarder of them that seeke him ¶ Of Fayth §. 1. FAyth as S. Paule the Apostle affirmeth Hebr. 11. 1. is the ground of things vvhich are hoped for and the euidence of things which are not seene It is also a confident perswasion of almighty Vrsinus Gods euerlasting loue and mercie towards vs in and by the meanes of Christ Iesus grounded wholely on the promises of our heauenly Father in his holy Word vvrought in our harts by hearing the Gospell preached and witnessed in vs by the testimony of the holy Ghost By vvhich we certainly assure our selues in soule and conscience that all our sinnes are as freelie forgiuen vs for Christes sake as if we neuer had committed any and all his righteousnesse and obedience as perfectly imputed vnto vs as if wee had performed the same in our owne persons This fayth is the gift of God and breathed Augustine onely by his Spirit into the harts of all those that be his chyldren §. 2. Through fayth we vnderstand that the Hebr. 11. 3. World was ordained by the word of God so that the things which wee see are not made
And so much likewise affirmeth Socrates who was Platos Socrates Schoole-maister But King Salomon the sonne of Dauid beeing farre wiser in knowledge then eyther Socrates or Plato giueth in his Prouerbs many prayses of this vertue Telling vs plainly that * the feare of the Lord Prou 9. 10 which is a dutifull reuerence and avve of the Almighty firmely fixed in the harts of all the godly is Initium sapieâ—â—e the very beginning of vvisedome That in it is an assured strength Prou. 14. 26 Prou 10 27 Prou 14 27 That it increaseth our dayes That it is as a Well-spring of wisedome to auoyde the snares of death That it leadeth to life and that hee that Prou. 19. 23 is filled there-with shall prosper and shall not be visited with euill §. 3. Iesus likewise the sonne of Sirach who well deserueth the name of a second Salomon for his great wisedome telleth vs in the beginning of his Booke That the feare of the Lord is worship tryumph Ecclê° 1 11. gladnesse and a ioyfull crow 〈…〉 That it is an holy knowledge Ecclê° 1. 16. That it is both wisedome discipline Ecclê° 1 32. Ecclê° 25 13 That it is the beginning of the loue of GOD. That it passeth all things in clearenes Ecclê° 25 11 That it maketh a merry hart giueth Ecclê° 1 12. gladnesse ioy and long life That it expelleth sinne and driueth away Ecclê° 1 26. anger That it is the Crowne of vvisedome Ecclê° 1. 22 giueth pleace and perfect health That it is the roote of vvisedome and Ecclê° 1. 24. the branches thereof are long life That it is a pleasant garden of blessing Ecclê° 40. 27 that there is nothing so beautifull as it is Neither is there any thing sweeter then Basill the same §. 4. Besides Sirach doth not onely giue coÌ„mendations of this vertue it selfe but also vttereth sundry speeches in prayse of the man that is enriched there-with and consequently declareth how much mindfull it maketh them that haue it prouident to please God in all theyr proceedings saying Ecclê° 10. 25 The great man the Iudge and the man of authoritie are all of them honourable yet is there none of them greater then he that feareth the Lord. Hee that hath small vnderstanding and Ecclê° 19. 23 feareth God is better then hee that hath much wisedome and transgresseth the law of his Maker Oh howe great is the man that findeth Ecclê° 25. 10 wisedome knowledge yet is there none aboue him that feareth the Lord. §. 5. They that feare the Lord saith he will Ecclê° 2. 18 prepare their harts humble their soules in his sight They will also seeke out the thinges Ecclê° 2. 1â— that are pleasant vnto him They will keepe his commaundements Ecclê° 2. 19. Ecclê° 32. 15 And receiue his doctrine They will honour theyr Parents doe Ecclê° 3. 8 seruice vnto them Yea they that feare the Lord will be diligent Ecclus. 15. 1. Ecclê° 2. 16 to do good and will not disobey his VVorde And such as feruently loue the Lord wil euer be careful to keep his wayes For as by the feare of God our harts are Vincentius first framed to the obedience of his holy will so through the loue of God vvee are afterwards enforced to goe forward daily more and more with ioy and delight in his seruice Yet * Augustine â—ee that loueth GOD best alwayes feareth him most §. 6. VVith this holy religious and louing Gene 39 10 11. 12. feare of the Lorde was the hart of Ioseph the sonne of Iacob fully stored when beeing seruaunt with Potiphaâ— in Egipt hee fledde from the company and vnlawfull liking of his maisters wâ—fe This true and reuerent feare also of the Almightie kept the three young men Dan. 3. 18. mentioned in Daniell from falling downe before the false God vvhich Nabuchadnezzar the great King of Babell had sette vp It likewise caused Daniell himselfe to do Dan 6 10. contrary to the Decree of Darius And made the * faire and constant wife of Ioakim Dan 13. to withstand the wit-wanting Rethorick of the two Isralite Rulers Also whosoeuer else he be that truelie Gueuara feareth God as he ought shall vndoubtedlie finde the same such a stay vnto him in the time of temptation that he shall thereby be kept safe from falling in those dangers which lead men into destruction For the feare of God doth not onelie Boetius withdraw the hand the eye other members of the body from committing euill but it also helpeth to clense the minde and to keep the consent thereof from yeelding to euill Very well therefore saith Saint Bernard Bernard That there is nothing of greater force and efficacie to keepe vs in the grace fauour of God then to liue coÌ„tinually in his feare and to eschew by all meanes that may bee the performance of our proude and presumptious thoughts But if the feare of GOD be once gone Bernarde from a man then there remaineth in him nothing else but lewdnes of life extreame rashnes forgetfulnes of vertue a harmfull running head-long into all kindes of sinne and wickednes §. 7. It is written of Iob that hee was an vpright and iust man one that feared God Iob 1 1 and â—sâ—hewed euill VVhereby I vnderstand that the true feare of God kept him vpright in life and his abstaining froÌ„ euill caused him to be counted iust And to shew further that Iob ledde his whole life in the feare of God it is as a speciall testimony plainly expressed vnto vs by his owne speech where in effect hee thus speaketh saying * I am afrayd of all Iob 9 28 my dooings ô Lorde knowing that thou wilt not iudge mee innocent or without sinne in thy sight The Prophet Dauid likewise although himselfe be many times praysed in the sacred Scriptures for his religious holinesse and vprightnes of life yet to make known vnto all men how much he was acquainted with the true feare of GOD hee spareth not to reueale the same in the hundred and nineteene Psalme where hee saith * My Psalm 119 120. flesh trembleth for feare of thee ô Lord and I am afrayd of thy iudgements VVee finde furthermore that S. Paule the Apostle was commended by the Lord himselfe to be an elect and chosen vessell Acts 9 15 vnto him to beare his Name before the Gentiles and Kings of the Earth Yet notwithstanding in his first Epistle to the Corinthians by his owne words it is witnessed how greatly hee feared God in all his actions as namely in the 9. chapter where hee saith * I doe beate downe my 1 Cor. 9. 27 bodie and bring it into subiection least by any meanes it should come to passe that after I haue preached to others I my selfe should be reproued §. 8. Thus see wee both by seuerall sentences and
examples that the Saints of God yea such men as vvere most high in Gods fauour haue alwaies beene carefull to serue their Creator with feare and reuerence And without true feare and reuerence Augustine no man liuing can be righteous in the sight of God Boldly hereby may we then with Sirach Ecclê° 18 26 count him a vvise man that feareth God in all his actions And rightly with Salomon pronounce Prou. 28. 14 him blessed that standeth alwaies in dread to doe that which may offend his Maker But hee that hardneth his owne hart shall fall into euill Happy therefore is the man vnto whoÌ„ Ecclê° 25. 12. it is graunted to haue the feare of God And blessed is the soule of him that feareth Ecclê° 34. 15 the Lord. Yea blessed is euery one that feareth Psal 128. 1. the Lord and walketh in his wayes It shal goe wel with such men at the last Ecclê° 1 13. and they shall finde fauour in the day of their death For who so feareth the Lord hee shall Ecclê° 1 18 prosper and at the end of his life hee shall be blessed Yea the spirits or soules of such men Ecclê° 34 13 shall surely liue for their hope is in the Lord their God that can helpe them ¶ Of Loue. §. 1. LOue as Plotinus saith is a diuine Plotinus passion of the soule or Spirit inspiring it with a celestiall desire of heauenly things and inflaming the harâ— to God-ward through the hope vvhich iâ— conceiueth of euerlasting felicitie But like as I haue saide before of Feare that there are two sorts thereof so doe I heere certifie vnto euery one that readeth that diuers worldly men haue out of this holie roote of Loue deriued tvvo seuerall Trees Namely this diuine Loue wholelie dedicated to Pietie and an immodest affection extending it selfe to base Concupiscence vvhich they entitle by the name of Loue also This vile Loue or rather Concupiscence is as Aristotle saith the vvorst Aristotle worke of a mans Malus Genius It disturbeth the passions of the hart and maketh the sences mad It is the roote of violence furie murders and execrations and the sole confounder of all the holy actions of the soule Full fraught with this filthy lust-loue was the heart of wicked Amnon vvhen 2. Sam. 13. through his deceitfull policie he obtained meanes to abuse by violence the body of his sister Thamar But the other Loue sirnamed Charitie which is true perfect diuine and onelie sacred * is the very originall and cheefe Gregory ground of all godly actions It is the way of man to God the vvay Augustine of God to man It is heauens Embassadour to the soule Rauisius and the whole scope or fulfilling of all Gods commaundements §. 2. This Loue as the Apostle saith suffereth 1 Cor 13 4. 5 6 7. long It is bountifull It enuieth not It doth not boast it selfe It is not puffed vp It disdaineth not It seeketh not that which is her owne It is not prouoked to anger It thinketh not euill It reioyceth not in iniquitie but reioyceth in the truth It suffereth all thinges It beleeueth all things It hopeth all things It endureth all things This loue teacheth vs true vvisedome Plato namely to loue the soule more then the body not the body â—etter then the soule This loue beeing both diuine and charitable mooueth a man according to the Deut 6 5 commaundement of God in the Law to loue his Maker aboue all things and his Leuit 19. 18 neighbour as deerely as hee loueth himselfe This loue beeing a good and gracious Plotinus affect of the soule so worketh in the harts of the godly that they haue no fancie to esteeme value or ponder any thing in the wide world beside or before the care and studie how to please God For the greatest argument of godly loue Pacuuius is to loue that which God willeth and to forbeare to doe that which he hath forbidden §. 3. This loue resembleth fire which naturally Erasmus inflameth all things that it toucheth This loue teacheth vs according to the commaundement of our Sauiour Christ Math 5 44. to loue our enemies to blesse them that curse vs to do good to them that hate vs and to pray for them that hurt vs and persecute vs. Yea this loue couereth all trespasses Prou 10 12 It is strong as death Much water cannot Cant 8 6. 7 quench it neither can the floods drown it This loue maketh men to forsake sinne Chrisostome and embrace vertue This loue increaseth fayth begetteth Augustine hope and maketh vs at peace with God This loue in aduersity is patient in prosperitie Bernard temperate in passions strong in good workes quicke in temptations confident in hospitality bountifull This loue is neuer idle but alwayes labouring Ambrose to serue him whom it loueth §. 4. This loue as Pacuuius saith cannot Pacuuius stand with any worldly care or studie for the things of this life neither abideth it the coupling with any other loue It beareth no partiall affection to kindred It knoweth no difference betweene poore rich It knoweth not what meaneth mine and thine Neither can it deuide a foe from a friende For hee that truely and perfectlie loueth GOD loueth him alone nothing besides him nor with him but all thinges indifferently in him and for him By which speech it appeareth that the * right measure where-with vvee ought to Bernard loue God is to loue him entirelie without either end or measure Not in part but in whole as hee himselfe in his holy VVorde hath willed vs Leuit 6. 5. Luke 10 27 namely vvith all our heart vvith all our soule with all our minde with all our strength VVhich speech of GOD beeing by Maister Becon in a certaine Sermon of his Becon expounded hee enterpreteth the same in this manner saying To loue God with all our hart is to preferre the loue of him both aboue before all things else whatsoeuer To loue God with all our soule is to loue him discreetly To loue God with all our minde is continually to meditate vpon his commaundements And to loue him with all our strength is manfullie to suffer all kinds of aduersities with willingnesse patience for the testimonie of his truth §. 5. VVith this sacred and religious loue of man to his Maker was the hart of holie Dauid greatly enflamed as may for example be seen in sundry places of his psalmes where in zealous affection to the Lorde and his Lavv he first of all saith * One Psalm 27. 4 thing haue I desired of the Lorde the which I will still require euen that I may dwell in the house of the Lord all the daies of my life to beholde the beauty of the Lord and to visite his holy Temple I haue loued ô Lord saith hee the habitation Psalm 26.
hee also vnderstood verse 25. the misticall meaning of those words which were written the summe vvhereof coÌ„tained no lesse for his offences then the speedy subuersion of his whole kingdom and his owne vtter ouerthrovve for euer Yet seeing and knowing all this but wanting grace to fore-see preuent the danger by true repentance hee perrished the verse 30. same night according to the saying of the Prophet Contrariwise by Samuell it is affirmed that king Dauid did not only see the foulenesse of his offence wherein too long hee had in a manner sencelesly liued so soone as the shril-sounding voyce of Nathan had once by denouncing Gods anger thorowly 2 Sam. 12. chap. awaked him out of his deadly slumber but also presently fore-saw by beleeuing the speech of the Prophet speedilie preuented by his vnfained repentance and amendement the heauy wrath of the Almighty which otherwise was likely for his iniquitie to fall vpon him Marke therefore what counsell Sirach giueth to this purpose and endeuour diligently to follow the same where he sayth My * sonne hast thou sinned doe so no Ecclê° 21. 1. 2 more but pray for thy former sinnes that they may be forgiuen thee Flee froÌ„ sin as from a Serpent for if thou commest too neere it it will bite thee the teeth thereof are as the teeth of a Lyon to sley the soules of men Make much also of time and eschew Ecclus 4 20 the thing that is euill Remember that death tarrieth not and Ecclê° 14 12 that the couenaunt of the graue is not shewed vnto thee Defraude not thy selfe of the good day Ecclê° 14 14 neither let the portion of good desires ouer-passe thee Giue and take and sanctifie thy soule verse 16. vvork thou righteousnes before thy death for in the hell there is no meate to finde Neither is there any more place or time Cyprian of repentance left for any man after hee is once departed out of this vvorlde life is heere either lost or wonne euerlasting saluation is onely heere prouided for by the due worshipping of God and the fruites of fayth And no man is letted eyther by sinnes Cyprian or by yeeres to come to the obtaining of saluation for as long as the soule is yet abyding in the body no repentance is in vaine And what-soeuer is truly doone is neuer too late done Yet thus much alwaies vnderstand that Osorius thy repentance is then most acceptable to God when thou doost offer the same in the prime of thy youth and in the time of thy perfect health For such as neuer cease to sin till sin through age feeblenes begin to forsake them it may greatly be feared that they in the meane while daily drinke vp the dreggs of Gods wrath §. 15. Furthermore although there be indeed Augustine * many in the vvorld which are not ashamed to sinne but are ashamed to repent yet if thou looke for fauour in Heauen thou must both confesse and forsake thy sinnes heere on earth For hee that heere in this life receiueth Ambrose not remission of his sinnes shall haue no part with the godly in the felicity to come Followe therefore for thine owne good the example of King Dauid and with the like humility of heart be ready to say vnto God as he said * Lord haue mercy vpon Psalm 41 4 me and heale my soule for I haue sinned against thee Or as Manasses King of Iuda in his penitent 2 Chro 36. prayer said * I haue sinned ô Lord I haue sinned aboue the number of the sand of the Sea My transgressions are multiplied my offences are exceeding manie and I am not vvoorthy to behold and see the height of the heauens by reason of the multitude of mine iniquities For I haue prouoked thy wrath and done euill before thee I did not thy will neyther kept I thy commaundements Nowe therefore I bowe the knee of my hart beseeching thee of grace I haue sinned ô Lord I haue sinned I acknowledge my transgressions but I humbly beseech thee to forgiue mee O Lord forgiue mee and destroy mee not vvith my transgressions Be not angry with mee for euer by reseruing euill for mee neither condemne me into the lower parts of the earth For thou art the God euen the God of them that repent and in mee thou vvilt shew all thy goodnes for thou ô Lord vvilt saue mee that am vnvvoorthy according to thy great mercie therefore I will praise thee for euer all the dayes of my life c. Or as the prodigall sonne spoken of by Christ in the gospell did remember thine owne estate in time liue no longer like a slaue to sinne and a stranger from the fellowship of the faithfull but rather returne home say vnto God thy Father as hee said to his * I haue sinned ô Father against heauen and before thee and am no Luke 15 16 more worthy to be called thy sonne make me as one of thy hired seruaunts And thou shalt surely finde if thou make an vnfained conuersion that the Lord thy God will be ready to receiue thee For there * is more ioy among the Angels in Luke 15 7. Heauen for one sinner that conuerteth then for ninetie and nine iust men vvhich neede none amendement of life Yea at the true repentance and conuersion Bernard of sinners the Father reioyceth the Sonne reioyceth and the holy Ghost reioyceth The first figured in the prodigall Sonne The second in the lost sheep The third because they are the temple chosen vessels of the holy Ghost euen all the Angels in heauen doe reioyce §. 16. O how good a thing is it then as Sirach Ecclê° 20. 4. saith so soone as thou art reprooued to manifest thy repentance for thereby shalt thou escape wilfull sinne Who so hateth to be reformed is in the Ecclus 21 6. way of sinners but hee that feareth the Lord conuerteth in hâ—rt Seeke the Lord therefore vvhile hee Esay 55 6 may be founde call vpon him while he is neere For hee vvill be founde of them that Wisd 1. 2. tempt him not and appeareth vnto such as proue not vnfaithfull vnto him Get thee righteousnes before thou come Ecclê° 18. 18 to iudgement Learne before thou speake and vse phisicke or euer thou be sicke Examine thy selfe before thou bee iudged verse 19. and in the day of the visitation thou shalt finde mercy Humble thy selfe before thou be sicke verse 20. and whilst thou maist yet sinne shewe thy conuersion Let nothing let thee to pray alwayes vnto verse 21. God and deferre not vnto death to be reformed for the reward of GOD endureth for euer And in what place or state soeuer a man Gregory shall be founde when he departeth out of this life in the same state and degree the last day of the worlde shall finde him For such as euery man shall be in
the day Augustine of his death concerning eyther his vertue or vice euen such shall hee appeare againe before God in the day of generall iudgement And except wee be conuerted become Math 18 3 as little children wee shall not enter into the kingdome of heauen Not chyldren in vnderstanding but as 1. Cor. 14 15. concerning maliciousnesse or any other euill we must be children and in vnderstanding of a ripe ag◠¶ What manner of seruice is required of vs during this life both towards God and our neighbour ECCLVS 15. verse 17. Before man is life and death good and euill what him liketh shall be giuen him ¶ What seruice God requireth c. §. 1. WHen Christ our Sauiour vvas demaunded by a certaine Ruler Math 19 16 17 Luke 18 18 this question Good Maister vvhat good thing shall I doe that I may haue eternall life He presently returned him this aunswer saying Why callest thou mee good there is none good but one euen God but if thou wilt enter into life keepe the commaundedements And beeing likewise asked at an other time by a tempting Pharisee vvhich was the greatest or cheefest commaundement Math. 22 36 37 c. in the lawe of God Hee forth-with made this reply vnto the partie saying Thou shalt loue the Lord thy God with all thine hart with all thy soule and with all thy minde This is the first and the greatest commaundement And the second is like vnto this Thou shalt loue thy neighbour as thy selfe On these two commaundements hangeth the whole Lawe and the Prophets Also being in talke with his owne Disciples a little before the time of his suffering amongst many other things which he then taught hee gaue this short lesson following as a speciall rule for them to direct their life by saying * If yee loue me keep Iohn 14 15 my commaundements And as in the 15. of S. Iohns Gospell Iohn 15 14 our Sauiour Christ counteth all those men to be his friendes which doe whatsoeuer hee hath commaunded them So in the second of S. Iohns Epistle the 1 Ioh 2 4. holy Ghost reckoneth euery one to bee a lyer which saith hee knoweth God and keepeth not his commaundements Take heede therefore that ye doe as the Deut 5 32. Lord your God hath commaunded you turne not aside to the right hande nor to the left But vvalke in all the vvayes vvhich the verse 33. Lord your God hath commaunded you that yee may liue and 〈◊〉 that it may goe well with you and that your dayes may be prolonged in the Land which ye possesse §. 2. Let not the Booke of the Law as saith Iosua 1 8 the Lord vnto Iosua depart out of thy mouth but meditate therein day night that thou maist obserue doe according to all that is written therein for then shalt thou make thy way prosperous and then shalt thou haue good successe Yea let thy minde be vppon the ordinaunces Ecclê° 6 38 of the Almighty be thou continually occupied in his coÌ„maundements so shall he stablish thy heart and giue thee wisedome at thine owne desire For the knowledge of the commaundements Ecclê° 19 19 of God is the doctrine of life and they that obey him shall receiue the fruite of immortalitie §. 3. Delight thy selfe then in the Lord thy Psalm 37 4 God the shall giue thee thy harts desire Commit thy workes vnto him and thy Prou 16 3 thoughts shall be directed Loue the Lord all thy life long and call Ecclê° 13 15 vpon him for thy saluation Beleeue in him and hee will helpe thee Ecclus 2 6 order thy way 〈◊〉 trust in him hold fast his feare and growe old therein Trust in him with all thine hart leane Prou. 3. 5 6 7. not vnto thine owne wisedome In all thy wayes acknowledge him and hee shall direct thy steps Be not wise in thine ovvne eyes but feare the Lord and depart from euill So health shall be vnto thy nauell and verse 8 marrow vnto thy bones §. 4. The Lorde saith Msâ—ah hath shovved Mica 6 8 thee ô man what is good and vvhat hee requireth of thee namely to doe iustice to loue mercy and to humble thy selfe to walke with thy God And now ô Israell saith Moises what Deut 10 12 is it that the Lord thy GOD requireth of thee but to feare the Lord thy God to walke in all his waies and to loue him and serue him with all thine hart and with all thy soule For this commaundement which I coÌ„maund Deut 30 11 thee this day is not hid from thee neither is it farre off It is not in heauen that thou shouldest verse 12 13 say Who shall goe vp for vs to heauen bring it vs and cause vs to heare it that wee may doe it Neither is it beyond the Sea that thou shouldest say Who shall goe ouer the Sea for vs and bring it vs cause vs to heare it that we may doe it But the Word is very neere vnto thee verse 14 euen in thy mouth and in thy hart for to doe it And this saith the Apostle is the word Rom 10 8 of faith which vvee preach §. 5. If any man saith Saint Peter long after 1 Pet 3. 10. 11. life and to see good daies let him refraine his tongue from euill and his lips that they speake not guile Let him eschew euill and doe good let him seeke peace and follow after it Let euery man be swift to heare slowe Iam 1 19 to speake and slow to wrath For he that hath knowledge spareth Prou. 17 27 his speech And hee that sinneth not in vvord is a Iames. 3 2. perfect man and able to bridle his vvhole bodie Bee swift to heare good things and let Ecclus 5 12 thy life be pure and giue a patient aunswere If thou hast vnderstanding aunswer thy verse 13. neighbour if not lay thy hand vppon thy mouth least thou be trapped in an vndiscreet word and so be blamed Apply thine heart to instruction and Prou 23 12. thine eares vnto the words of knowledge Be humble to heare the word of God Ecclus 5 11 that thou maist vnderstand it and make a true aunswere with wisedome For to lacke knowledge is a very euill Orosius thing to thinke scorne to learne is worse but to with-stand and repugne the truth against men of knowledge teaching the same is the worst thing that may be and furthest from all grace Wherefore if thou desire to be good Pet. Lomb. endeuour thy selfe to learne to know and to follow the truth for he that is ignorant therein and will not learne can neuer be good Endeuour thy selfe diligently euen in Siluius thy youth to learne wisedome and knowledge though for the time present it seeme painfull vnto thee for it is lesse paine for a man to
without a Pilot tost vp and downe vppon the waues by the windes tempests For by reason of his vnquiet thoughts Pyndarus and aspiring spirit hee can neuer content himselfe in any meane vocation But still striueth higher and higher to be Hemingius exalted till the burden of his sin bruse both his life and soule with the weight §. 4. My sonne saith Sirach be not proude Ecclê° 6. 2. 3 in the deuise of thine owne minde least thy soule rent thee as a Bull and eate vp thy leaues and destroy thy fruite and leaue thee like a dry tree in the wildernes For a wicked soule destroyeth him that Ecclus. 6. 4. hath it and maketh him to be laughed to scorne of his enemies and bringeth him to the portion of the vngodly Wherefore if thou wilt be beloued both Plotinus of God and good men endeuour diligently to abstaine from pride and be not of an hautie stoute and stately spirit neyther arrogantly boast thy selfe at any time of the good gifts of God whether of vvisedom beautie policie strength authority or riches For it is one God that is onelie wise amiable puissant wealthy and full of all felicitie Which God ought of euery man to bee worshipped vvith humblenesse of hart For who separateth thee ô man from other men and preferreth thee or what 1 Cor 4 7 hast thou that thou hast not receiued if thou hast receiued it why reioycest thou as though thou haddest not receiued it §. 5. And although it please God to bestow Mar. Bucer some kinde of gift on some men in more plentifull manner then on others and to place one man in authoritie aboue another heere on earth yet ought not hee that is so enriched or raised to swell in pride against his inferiour therefore For God by creation hath made all men Hermes alike and hovv-soeuer vvee deceiue our selues as deere vnto him is the poorest begger as the most pompous Prince in the world Also thus fore-warneth vs the Lorde himselfe saying Let not the vvise-man glorie in his wisedom nor the strong man Ierem 9 23 24 glory in his strength nor the rich man glory in his riches but let him that glorieth glory in this that hee vnderstandeth knoweth me For I am the Lord which shew mercie iudgement righteousnes in the earth c. §. 6. Why is earth and ashes proude seeing Ecclê° 10 12 that when a man dyeth hee is the heyre of Serpents beasts and wormes And hee that thinks himselfe as rich as Plato the richest during his life shall bee made as poore as the poorest soone after his death For all men haue one entrance vnto life Wisd 7 6 and a like going out Be not proude then of clothing and rayment Ecclê° 11. 4 neyther exalt thy selfe in the day of honour For pride goeth before destruction and Prou 16. 18 an high minde before the fall As may for example be seene in the storie Acts. 12. 21. 22. 23. of Herod who beeing in the midst of his pride and royaltie was suddainly smytten by the Angell of God and forced speedily to forgoe his life riches and glory The like example also as a speciall forewarning 2. Mac. 9. is left vnto vs in the story of Antiochus whose wicked life and miserable death is sette downe at large in the second Booke of the Maccabees Let men therefore feare the Almightie Iob 37 24. for hee will not regard any that are wise in theyr owne conceite ¶ Against enuie hatred malice anger wrath murder §. 1. THou shalt not saith the Lord hate thy Leuit 19 17 neighbour or brother in thine heart but thou shalt plainely rebuke thy neighbour and suffer him not to sinne Thou shalt not auenge nor be mindfull Leuit 19 18 of wrong against the chyldren of thy people but shalt loue thy neighbour as thy selfe Say not thou I will recompence euill Prou 20 22. 24 29 or I will doe to him as hee hath doone to mee but waite vpon the Lord he shall saue thee For where enuying and strife is there is Iames 3 16 sedition and all manner of euill workes §. 2. Enuie saith Plato is the daughter of Plato Pride the authour of murther reuenge the beginner of all secret sedition and the perpetuall enemie to vertue So that there is not a more wicked thing theÌ„ for a man to hate or be enuious by the Mar. Aur. which effect the deuils be most miserable And the onely difference betweene enuie Aristotle and hatred is this the first worketh euill secretly the second pursueth after reuenge publiquely §. 3. As of all vices Pride is the greatest so of Socrates all euils Enuie is the most auncient and Gluttony the foulest Enuie neuer walkes abroad without his Pythag. companion Slaunder in his company for they are as it were two brothers linked together to worke wickednesse And as enuie intends euill against his Phocilides neighbour secretly in his thought so slaunder endeuoureth priuily to defame him with his tongue §. 4. The malicious man doth alwayes drink Seneca the most part of his owne poyson And like as yron is consumed with rust so the harts of the enuious are daily eaten consumed by enuie The man also that is enuious becommeth Boetius euer-more a troublesome tormentor to himselfe during his life and neuer hurteth any man else by his hatred whilst hee liueth so much as hee harmeth himselfe at the time of his death An example heereof may be seene in the 2. Sam 17. 1 2 3 4. c. actions of Ahitophell who hauing greatly abused his wit by beating his braine to giue wicked counsel to king Dauids sonne against his Father seeing afterward his purpose preuented and his counsell contemned he was presently so molested with inward malice and ouer-come of secret enuie that more Asse-like then the Asse vvhich hee rode on he made hast home to hang himselfe §. 5. Be not thou saith Salomon of an hasty Eccles 7 11. spirit to be angry for anger resteth in the bosome of fooles And as the vapour and smoake of the Ecclê° 22. 24 chimney goeth before the fire so euill words rebukes and threatnings goe before blood-shedding §. 6. If thy anger be but a small time deferred Dion thou shalt plainly perceiue that it will therby be greatly abated but if thou nourish and suffer the same to continue it will neuer cease vntill by reuenge it bring thee to ruine He therefore may well be said to be conquerour Chilo ouer a stoute enemy that can by his wisedome and patience ouercome his owne anger For hee that delights in peace and quietnesse Perdicas sleepeth secure but he that loueth strife and anger is continually subiect to wrath and danger §. 7. Yee haue heard saith Christ that it was Math 5 21 said vnto them of
griefe vexation §. 9. If thou vvilt liue according to nature Seneca thou shalt neuer be poore but if thou wilt liue after thine owne greedy desire thou shalt neuer be rich If thou couet to bee rich in vvorldly Hermes wealth thou shalt receiue there-with sorrow care trouble of minde many other greeuances but if thou seeke to be godly thou shalt thereby finde comfort quiet euerlasting felicitie Prepare thy selfe therfore of such riches Plotinus as when the shyp is broken may swimme and scape to land with theyr maister For no man is more wealthy then hee Augustine that is rich in good workes ¶ Against Vsury §. 1. IF thou lend money to my people sayth Exod 22 25 the Lord that is to the poore with thee thou shalt not be as an Vsurer vnto him yee shall not oppresse him with vsury If thy brother bee impouerished and Leuit 25 35 fallen in decay with thee thou shalt relieue him and as a stranger and soiourner so shall hee liue with thee Thou shalt take no vsury of him nor aduantage Leuit 25 36 but thou shalt feare thy GOD that thy brother may liue by thee Thou shalt neither giue him thy money verse 37 to vsury nor lend him thy victuals for increase Moreouer if thou take thy neighbours Exod 22 26 raiment to pledge thou shalt restore it vnto him before the Sunne goe downe For that is his couering onely and this verse 27. is his garment for his skinne wherein shall he sleepe Therefore when he cryeth vnto mee I will heare him for I am mercifull §. 2. Some men saith S. Ierome thinke vsurie Ierome to be onely in money which thing the Scripture fore-seeing doth name the ouerplusse in all things For vsurie is vvhere more is required Bernard then was deliuered whether in money or in meates or in any other thing As if thou deliuer tenne shillings lookest for more at the returne thereof or deliuerest a bushell of Corne and requirest aboue that So after the like sort in any thing els whatsoeuer is receiued more then the principall it is vsury Yea whatsoeuer name thou giuest it the Ambrose ouer-plus in all things receiued more then was deliuered is vsurie §. 3. Vsury saith Constantius is the daughter Constantius of Auarice the nurse of Idlenes the cause of ciuill discord among brethren It is also a secret euill which daily deuoureth Cassianus the wealth of our neighbour may wel be likened to a greedy whirle-poole which speedily swalloweth what-soeuer it catcheth Of all euill members therfore in a Common-wealth Perdicas none is more perrillous then the greedy-minded Vsurer for he priuily deceiueth euery man with whom he medleth and neuer doth good to any so long as he liueth Hee is worse then a theefe for a theefe Agesilaus robbeth onely by night but the Vsurer robbeth both by day and night And like as a Hare deliuereth nourisheth Pet. Lomb. and is with young all at once so the fraudulent Vsurer before hee hath fully finished his deceite against one man casteth in his mind how he may best beguile another through some subtile bargaine §. 4. But hee that increaseth his riched by vsurie Prou 28 8 and interest gathereth them for him which will be mercifull vnto the poore And as a Partrich gathereth together Iere 17 11 the young vvhich shee hath not brought forth who afterward forsake her vvhen they perceiue that she is not their damme so he that getteth riches and not by right shall leaue them in the middes of his dayes and at his end shal be a foole For the gathering of treasures by a deceitfull Prou 21 6 tongue is vanity tossed to and fro of them that seeke death And hee that through vsury oppresseth Basill the poore robbeth both his conscience of comfort and his soule of saluation ¶ Against Gluttony and drunkennesse §. 1. BE not greedy saith Sirach in all delights neyther be thou too hastie vpon all meates For excesse of meates bringeth sicknes gluttony turneth into cholerick diseases By surfet many haue perrished but hee that dâ—eteth himselfe prolongeth his life Oh how little is sufficient for a man well Ecclê° 31 19 taught For thereby hee belcheth not in his chamber nor feeleth any paine A sweet wholsome sleepe also commeth verse 20. of a temperate feeding such a man feeleth no inward paine hee riseth vp betimes in the morning and is well at ease in himselfe But an vnsatiable eater sleepeth vnquietly and is troubled with panges of the belly and many other hurtfull diseases §. 2. Gluttony is a filthy vile and vgly vice Gueuara consisting onely in a greedie desire after daintie fare It is the sworne enemie to temperance Hipocrates a mortall or deadly foe to health and a most lothsome blemish to humanitie Oh what a monstrous sight is it to behold Protogenes the full furnished table of some vnsatiable and rich glutton how with sundry sorts of the most rarest meates costliest delicates it is thorowly beset and couered from end to end And as the maister of the feast is himselfe there-vnto strangely affected such guests for his companions will he coÌ„monly be sure to haue about him who like flattering Parasites weighing his inclination will for theyr owne profit sake highly extoll him in his grosse worke of vvickednesse and feede his humour not onely with vaine talke and foolish iesting but nowe and then also with some shew of scurility to make his meate haue the better digestion But they that are so greatly addicted to Crates belly-cheere and regard more the pampering of theyr panch then the wisedome of the minde may well be likened to fooles who giue more credite to theyr owne conceit then to any other mans grounded reason And the man that refraineth not his apperite Prou 25 28 is like a Citty broken downe and without walles §. 3. It is not the needfull vse of meate that Augustine any man ought to forbeare but it is the inordinate desire thereof which ought to be blamed And he is not to be counted a glutton Aristotle which feedeth onely sufficiently for the nourishment of his owne nature but hee that gurmundizeth much more in quantitie then sundry other men hee that dailie delighteth to fare deliciously satisfying the pleasure of his sensual appetite through excesse and making his belly his God For meate and drinke are the good gifts Gueuara of God and ought of all men thankfullie to be receiued and moderately taken at times conuenient for our naturall vse and sustenaunce but hee that greedily consumeth more then hee needeth abuseth both his body through his misdiet the good gifts of God by turning them from the right vse for which they were ordained §. 4. Of all the parts of mans body sayth Tully Tully the bolly is the most
mee they will persecute you also If they haue called the Maister of the Math 10 25 house Beelzebub howe much more them of his houshold But all these thinges will they doe vnto Iohn 15 21 you for my Names sake because they haue not knowne him that sent mee Yea the time shall come that whosoeuer Iohn 16. 2. killeth you will thinke that he dooth God seruice Notwithstanding blessed are ye if you 1. Pet. 3. 14. suffer for righteousnes sake For vnto such appertaineth the kingdome Math 5 10 of heauen Yea blessed are yee when men reuile Math. 5 11 12. you and persecute you and say all manner of euill against you for my sake falselie reioyce and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you §. 5. Let not saith he your harts be troubled Iohn 14. 1. yee beleeue in God beleeue also in me In the world ye shall haue affliction but Iohn 16 33 be of good comfort I haue ouer-com the world And feare not them which kill the bodie Math. 10. 28 Luk. 12 4. 5 and after that are not able to doe any more but rather feare him which is able to destroy both body soule in hell yea I say vnto you feare him For what shall it profit a man though Math 16. 26 hee should winne the whole world if hee lose his ovvne soule or what shall a man giue for recompence of his soule VVho-soeuer therefore shall confesse Math 10 32 mee before men him will I confesse also before my Father which is in heauen But vvho-soeuer shall denie mee before verse 33 men him will I also denie before my Father which is in heauen Who-soeuer likewise shal be ashamed Luke 9. 26 of mee and of my words of him shall the sonne of man be ashamed when hee shall come in his glory and in the glory of the Father and of the holy Angels §. 6. Deerely beloued saith S. Peter thinke 1. Pet. 4 12. it not strange concerning the fierie tryall which is among you to prooue you as though some strange thing were come vnto you But reioyce in as much as yee are partakers verse 13. of Christes sufferings that when his glorie shall appeare yee may be glad and reioyce For vvee must through many afflictions Acts 14 22 enter into the kingdome of God And all that will liue godly in Christ Iesus 2. Tim. 3. 12 shall suffer persecution §. 7. If yee be railed vppon for the Name of 1. Pet 4 14. Christ blessed are you for the Spirit of glory of God resteth vpon you which on their part is euill spoken of but on your part is glorified But let none of you suffer as a murtherer 1. Pet 4 15. or as a theefe or as an euill dooer or as a busie-body in other mens matters But if any man suffer as a Christian let verse 16. him not be ashamed but let him glorifie God in that behalfe For it is better if the will of God be so 1 Pet 3 17. that yee should suffer for well-doing then for euill doing And the lesse iustice that a godly man Tremelius findeth at the handes of the vngodly the more comfort shall he receiue in cōscience at the mercifull hand of God §. 8. My sonne saith Sirach submit not thy Ecclus 4 27 28. selfe vnto a foolish man neyther accept thou the person of the mightie But striue for the truth vnto death and defende iustice euen to the losse of thyne owne life and the Lord thy God shall fight for thee against thine enemies Be fauourable to all men be likewise in Socrates subiection to al lawes but aboue al things fulfill the will of God rather then the will of man For a righteous and godly man hauing Pet. Ramus in him the spirit of zeale and constancie neuer feareth in his afflictions the crueltie of any man but vvill boldlie to the death stand vnto the truth And forasmuch as hee knoweth that Rauisius almightie God is the truth and that truth is GOD hee likewise wisely considereth that he which departeth from the one departeth from the other But hee that eyther for feare of punishment Hemingius or else in hope of a Tyrants fauour forsaketh the truth before men vpon earth leaueth the most certaine promise of perpetuall felicitie for an vncertaine assurance of short-lasting vanitie and by seeking to deliuer his body from danger cloggeth his conscience with griefe and his soule with sorrow §. 9. If then thou be desirous to liue euerlastingly Gueuara faint not at any time vnder the burden of thine afflictions neither be thou mooued from thy hope of heauens helpe through the multitude of thy miseries but patiently put thy trust in the promises of Gods mercie and pray often for such perseuerance as may bring thee to eternall blessednes In all thy troubles stand vnto the truth Plotinus and commit thy selfe in thy greatest necessitie wholy altogether to the most high and mighty GOD neyther fearing them that threaten nor beleeuing thē that speak thee faire but trust in him alone that is most kinde and compassionate true of his promise and able to make both his vvord and worke good For more wisedome is it that a man for Hermes his soules sake shoulde suffer death then lose his soules happines for the loue of this life Blessed therfore is the man that endureth Iames 1 12 tentation for when hee is tryed hee shall receiue the crowne of life vvhich the Lorde hath promised to them that loue him §. 10. The peaceable and blessed life of the Bernard godly saith S. Bernard is in heauen and is onely to be attained vnto by faith patience and perseuerance For as without fayth it is vnpossible to Hillarius please God so without patience and perseuerance no man shall see God And although indeede the death of the Basill bodie by diuers meanes for diuers causes be vnto many men very tedious and bitter yet the death therof for the testimonie of Gods truth is vnto the godly man most easie most ioyfull most sweete and most delectable because he seeth through the eye of fayth the present performance of all Gods heauenly promises made vnto him in his holy word if he zealously continue constant in the veritie of his Christian profession §. 11. Thou therefore my sonne saith Paule vnto Timothie suffer affliction as a good 2. Tim. 2. 3. 4. souldiour of Iesus Christ No man that warreth entangleth himselfe with the affayres of this life because hee would please him that hath chosen him to be a Souldiour And Christ beeing our Captaine hath Rauisius called vs by the voyce of his Gospell to a spirituall warfare The foes against whom wee must continually fight are fleshlie assaultes worldly wickednes and the deceits of the deuill
blesse all the worke of thine hands and thou shalt lend vnto many Nations but shalt not borrow thy selfe §. 6. VVith all these heere rehearsed and sundry other benefites both corporall and spirituall did the Lord God as we read promise to blesse his then peculiar people the children of Israel if they woulde faithfully beleeue in him and diligentlie endeuour to liue vprightly in all theyr dooings according to the meaning of his coÌ„maundements By which protestation made vnto them we may verie well be drawne vndoubtedly to beleeue that hee whose power in time past was sufficiently able to performe so many fauours to one speciall Nation that serued him is now as well able as euer he was not onely to extend the like mercy to one Nation alone because hee is for euer the selfe same God but also to euery Nation vnder the sun where soeuer his Name is called vpon and to euery priuate man in what Prouince soeuer that truly trusteth in him and vnfainedly frameth all his actions will according to his holy word For vvhat necessary benefite is it saith Vincentius Vincentius that the Lord our God vvill deny to grant vnto any one of vs when we pray if we religiously liue after the rule of his law sincerely seeke to serue him in the way of truth and righteousnes Or who is he that will harme you saith 1. Pet 3 13. S. Peter if yee follow that which is good §. 7. Blessed therfore is the man that findeth Prou 3 13 14. wisedome and the man that getteth vnderstanding for the merchandise thereof is better then the merchandise of siluer and the gaine thereof is better then gold It is more precious then pearles and all verse 15 things that thou canst desire are not to be compared vnto her Length of dayes is in her right hand Prou. 3 16. in her left riches and glory Her wayes are wayes of pleasure and all verse 17 18 her pathes prosperitie Shee is a tree of life to them that lay holde on her and blessed is the man that retaineth her §. 8. The word of GOD most high is the Ecclus 1 5 fountaine of Wisedome the euerlasting commaundements are the entrance vnto her Wherefore if thou desire Wisedome Ecclê° 1 31 keepe the commaundements the Lord God shall giue her vnto thee And shee shall instruct and teach thee in Hermes the true path of his precepts and lead thee the right vvay to life euerlasting By her thou shalt possesse a peaceable Constantius and pleasant life and through her thou shalt attaine vnto a happy end For hee that findeth her findeth life Prou 28 34 35 shall obtaine fauour of the Lord but hee that sinneth against her hurteth his owne soule and all that hate her loue death §. 9. If thou followe after righteousnes saith Ecclê° 27 8 Sirach thou shalt get her and put her on as a faire garment shalt dwell with her and shee shall defende thee for euer and in the day of knowledge thou shalt finde stedfastnes Yea if thou callest after knowledge Prou 2 3 4 5 cryest for vnderstanding if thou seekest her as siluer searchest for her as for treasures then shalt thou vnderstand the feare of the Lorde and finde the knowledge of God Then shalt thou vnderstand righteousnesse Prou 2 9 and iudgement and equitie euerie good path §. 10. When wisedom â—aith Salomon entereth Prou 2 10 11 12 13 into thy hart knowledge delighteth thy soule then shall counsell preserue thee vnderstanding shall keepe thee and deliuer thee from the euill way and from the man that speaketh froward thinges and from them that leaue the wayes of righteousnes to walke in the waies of darknes It shall likewise deliuer thee from the Prou. 2 16 17 strange woman euen froÌ„ the stranger that flattereth with her words Which forsaketh the guide of her youth and forgetteth the couenaunt of her God Thou shalt also vvalke safely by thy Prou 3 23 way and thy foote shall not stumble If thou sleepest thou shalt not be afraid verse 24 and when-soeuer thou sleepest thy sleepe shall be sweete Thou shalt not feare for any suddaine Prou 3 25. feare neyther for the destruction of the wicked when it commeth For the Lord shal be for thine assurance verse 26 and hee shall preserue thy foote from taking §. 11. Surely hee will deliuer thee froÌ„ the snare Psalm 91 3 of the hunter from the noysome pestilence Hee will couer thee vnder his wings and verse 4. thou shalt be safe vnder his feathers his truth shall be thy shielde and buckler Thou shalt not be afraide of the feare of verse 5 6 the night nor of the arrovve that flyeth by day Nor of the pessilence that walketh in the darknesse nor of the plague that destroyeth at noone day A thousand shall fall at thy side tenne Psalm 91 7 thousand at thy right hand but it shall not come neere thee In famine hee shall deliuer thee from Iob 5 20 21. death and in battell from the power of the sword Thou shalt be hid from the scourge of the tongue and thou shalt not be afraid of destruction when it commeth But thou shalt laugh at destruction and Iob 5 22 23 dearth and shalt not be afraid of the beasts of the earth For the stones of the fielde shall be in league with thee and the beasts of the fielde shall be at peace with thee And thou shalt knowe that peace shall Iob 5 24 be in thy Tabernacle and thou shalt visite thine habitation and shalt not sinne There shall none euill come neere thee Psal 91 10 neither shall any plague come nie vnto thy dwelling For the Lord shal giue his Angels charge verse 11 ouer thee to keepe thee in all thy wayes And they shall beare thee in theyr hands verse 12 that thou hurte not thy foote against a stone Thou shalt walke vpon the Lyon the Psal 91 13. Aspe the young Lyon the Dragon shalt thou treade vnder thy feete Also vvhen thou eatest the labours of Psal 128. 2. thine hands thou shalt be blessed it shall be well with thee Thy wife shall be as the fruitefull Vine verse 3 on the sides of thy house and thy chyldren like the Oliue plants round about thy table Thou shalt perceiue also that thy seede Iob 5 25 shall be great thy posteritie as the grasse of the earth And thou shalt goe to thy graue in a full verse 26. age as a rick of corne which commeth into the barne in due season Loe thus haue wee enquired of it and Iob. 5 27. so it is Surely thus shall the man be blessed that Psal 128 4 feareth the Lord. For the Lord will blesse the righteous Psalm 5. 12. and with fauour will compasse
him as with a shielde The wicked shall see the same be angry Psal 112. 10 hee shall gnash with his teeth and consume away §. 12. Feare the Lorde therefore yee that be Psalm 34 9. his Saints for nothing vvanteth to them that feare him The Lyons doe lacke and suffer hunger Psal 34 10. but they that seeke the Lord shall want no manner of thing that is good Neither shall any euill happen vnto the Ecclê° 33. 1. man that feareth him but when hee is in tentation the Lord will deliuer him and keepe him from harme For his eyes are ouer the righteous and 1 Pet 3 12 his eares are open vnto theyr prayers Hee knoweth the dayes of vpright men Psal 37 18 theyr inheritance shall be perpetuall §. 13. Hee also preserueth the state of the Prou 2 7 righteous is a shield to them that walke vprightly They shall not be confounded in the Psal 37 19 perrillous time and in the dayes of famine they shall haue enough For his eye is vpon them that feare him Psalm 33 18 19 and vpon them that trust in his mercy to deliuer theyr soules from death to preserue them in the time of dearth Yea his eyes haue respect vnto them Ecclê° 34 16 that loue him hee is theyr mightie protection and strong ground a defence from the heate and a shadow for the noone day a succour from stumbling and a helpe from falling §. 14. They that put theyr trust in him shall Psal 125. 1. be euen as the mount Sion which cannot be remoued but remaineth stedfast for euer They shall florish like a Palme tree and Psal 92. 12. shall spread abroade like a Cedar in Lebanon They shall inherite the land and dwell Psal 37 29 therein for euer They shall still bring forth fruite in their Psal 92. 14. age and shall be fat and florishing §. 15. The man that serueth him shall be accepted Ecclê° 35 16 with fauour and his prayer shall reach vnto the clowdes His prayer shall pierce thorowe the Mart. Bucer clowdes and preuaile mightily in the presence of his Maker That which a wicked man feareth shall Prou 10 24 come vpon him but GOD will grant the desire of the godly For a good man getteth fauour of the Prou 12 2 Lord but a man of vvicked imaginations will the Almightie condemne He respecteth not the speech of vngodly Iohn 9. 31 persons when they pray vnto him but if any man be a vvorshipper of him and obedient vnto his will him he will heare For as hee himselfe is all goodnes so loueth Plato hee all those that loue goodnes and as hee can haue no euill in himselfe so can he not away with the workers of iniquitie §. 16. They that trust in the Lord shall vnderstand Wisd 3. 9. the truth and the faithfull shall remaine with him in loue for grace mercie is among his Saints and hee regardeth his elect His secrete is reuealed to them that feare Psal 25. 14 him and his couenaunt to giue them vnderstanding Hee is euer-more mindfull of those men Theophilact that make his Word the guide vnto theyr waies and neuer ceaseth to succour his seruants which through faith confidence continually cleaue vnto him For he alwaies loueth them that loue his Lyra. law and bestoweth many benefites on the man that maketh his coÌ„maundements his daily meditation §. 17. Hee highly regardeth euery one that beleeueth Origen in him and will in time performe what-soeuer hee hath promised vnto the faithfull Hee will most certainly graunt vnto the Euagoras godly all things that are needfull for theyr life present And at his pleasure hee will make the Virgilius penitent to reioyce greatly in his loue and mercie He will also be fauourable to the righteous Eugenius in the time of theyr affliction And be ready to heare the cry of the confident Hillarius when-soeuer they call vpon him Yea before they call hee will aunswere Esay 65. 24. and whiles they speake or whiles they are thinking what to speake hee will heare them By all vvhich former speeches most plainly according to the saying of the Psalmist it appeareth That * they which Psalm 119. 165. loue the lawe of the Lord shall haue great prosperitie and shall haue no hurt That they vvhich obey and serue him Iob. 36. 11. shall end theyr dayes in prosperitie and theyr yeeres in pleasures And that the man that is faithfull shall Prou. 28. 20 abound in blessings §. 18. Taste yee then and see how gracious Psal 34 8. the Lord is blessed is the man that trusteth in him Yea blessed is the man whose strength Psal 84. 5 is in the Lord and in vvhose hart are the vvayes of God Blessed is euery one that feareth the Psal 128 1. Lord and walketh in his wayes For to them that thinke on good things Prou. 14. 22. shall be mercie and truth And as many as in this world endeuour Phil. Mel. to liue vprightly shall after death be receiued of God into euerlasting glory §. 19. A booke of remembrance saith Malachie Mala. 3. 16. is written before the Lord for all them that feare him and that thinke vpon his Name Many sorrowes shall come vnto the vngodly Psal 32 10 but hee that trusteth in the Lord shall be compassed with mercie He will honour them that honour him 1. Sam 2 30 but whosoeuer despiseth him shall of him be despised Hee hath alwayes a speciall respect vnto Pet. Lomb. the godlie and will neuer suffer any that serue him to want theyr reward For the righteous Lord loueth righteousnes Psalm 11 7 his countenaunce doth behold the iust VVhen they cry hee heareth them Psal 34 17 deliuereth them out of all theyr troubles So that theyr hope shall neuer come to Gregory confusion but prosper euen in the time of perrill and lay sure hold on heauen as the cheefest harbour of theyr perfect happinesse §. 20. Hee that walketh in iustice saith Esay Esay 33 15 and speaketh righteous thinges refusing gaine of oppression shaking his handes from taking of gifts stopping his eares from hearing of blood and shutting his eyes from seeing euill Hee shall dwell on hie his defence shall verse 16. be the munitions of Rocks breade shall be giuen him and his waters shall be sure Hee shall receiue a blessing froÌ„ the Lord Psalm 24 5 and righteousnesse from the God of his saluation For the Lorde preserueth all them that Psal 145. 20 loue him Hee delighteth in them that feare him Psal 147. 11 Hee careth for all those that haue confidence 1. Pet. 5. 7 in him And no good thing will hee with-hold Psal 84 11 from them that walke vprightly §. 21. Hee that walketh in his integritie is iust Prou 20.
7 saith Salomon and blessed shall his children be after him The path of the righteous is to decline Prou 16 17 from euill and hee keepeth his soule that keepeth his way The way of the wicked is abhomination Prou. 15. 9 vnto the Lord but he loueth him that followeth righteousnes And better is the poore that walketh in Prou. 28 6. his vprightnes then he that peruerteth his wayes though hee be rich For there can be no greater gaine then Bullenger the good that commeth by godlinesse nor any sweeter comfort then the inward solace of an vnpolluted soule §. 22. The way of the righteous shineth as the Prou. 4. 18 light which shineth more and more vnto the perfect day And vnto them ariseth light in darknes Psal 112 4 Through his religious knowledge and Pacuuius vnderstanding the godly man shal diuers wayes be helpfull to others by his own vertues hee shall be able to withstand many vices For the righteousnes of an vpright man Prou 11 5 ordereth his way It preserueth him in his life * And causeth Prou. 13. 6 Prou 14 32 him to haue hope in his death It also deliuereth from death Prou 11 4 And defendeth the faithfull from eternall Pet. Mar. destruction For hee that walketh or continueth to Prou 28 18 the end in his vprightnes shall be saued And there is no confusion vnto them Dan 3 40 that put theyr trust in God §. 23. Doubtlesse saith Marlorate diuers are Marlorate the fauours and many the mercies which almightie GOD sheweth vnto the godly heere in this life but most vnspeakeable are the sundry consolations which through fayth they feele in conscience at the verie houre of theyr death Marke as Dauid saith the vpright man Psal 37 37 behold the iust for the end of that man is peace And the last houre of his life is the first Cyrill houre of his soules entrance into endlesse felicitie §. 24. Thus much in effect Balaam the lucrelouing Prophet could confesse to be true vnto the comfort of other men though hee himselfe walked in the way of wickednes when hee saide * Oh that my soule Num 23 10 might die the death of the righteous and that my last end might be like his For as many as in this life beleeue in Christ and keepe his doctrine * they shall Iohn 8 51. neuer see death Nor come into condemnation but haue Iohn 5 24 euen as it were alreadie passed froÌ„ death vnto life They finde by experience that the true seruice of GOD giueth inward testimonie Mar. Bucer of eternall saluation vnto theyr soules vvhere-vnto all worldly wealth is not worthy to be compared and that the peace of conscience excelleth al earthly possessions Death vnto them is no death but rather Erasmus a long-desired releasement from their many molestations in this life a most pleasant passage into the Paradise of GOD. VVhere with a number more then may bee numbred of Patriarchs Prophets Apostles Saints and holy Martyrs they shall be made partakers of euer-during happinesse and continue alwayes in the company of Christ Iesus theyr most mercifull Protector VVherfore if thou desire to prosper in Origen thy life and to speede well at thy death bestow thy studie in the lawe of the Lord practise to please him according to his precepts For it is a pleasure full of profit a solace Plotinus voyde of all sorrow for a man to giue his minde to godly meditation §. 25. Light saith the Psalmist is sowen for Psal 97 11 the righteous and ioy for the vpright in hart To euery man that doth good shall be Rom. 2. 10. glory and honour and peace And to the righteous God will recompence Prou. 13 21 good For GOD greatly esteemeth vertuous Socrates people though in this worlde they be little set by For them are good things created from Ecclê° 39 25 the beginning and euill thinges for the vvicked For them is euerlasting rest and glorie 2. Esdr 8 59 made ready but thirst and paine is long since prepared of God for the vngodly Yea the Lord himselfe hath promised 2. Esdr 8. 39. that he wil reioyce in the wayes of the righteous and that hee will remember the pilgrimage the saluation and the revvard that they shall haue For glorious is the fruite of good labours Wisd 3 15 and the roote of wisedome shal neuer fade away §. 26. Theyr first felicitie after this life is the Iust Mar. sweete rest quiet peace that their soules possesse in Christ But the second shall be the immortalitie and glory both of theyr body and soule together at the day of generall iudgement when with triumphant ioy they shall in the sight of all their enemies receiue openly theyr portion in the kingdome of perpetuall blessednes For they shall liue for euer their reward Wisd 5. 15. also is with the Lord and the most High hath care of them Therefore shall they receiue a glorious verse 16. kingdome and a beautifull crowne at the Lords hand for with his right hand shall he couer them and with his arme shall hee defend them Their recompence or reward consisteth Constantiuâ— not onely in Gods grace and fauour towards them during this life but also in his most mercifull receiuing them into eternall felicitie and safe preseruing them froÌ„ the danger of damnation which is the second death of the vngodly So that heauen is not onely the seate of Erasmus Gods glory and the habitation of his holie Angels but it is also the resting place of the faithfull and the inheritance of all his Saints §. 27. The certaine truth vvhereof is further vvitnessed vnto vs by the words of Christ himselfe where among many other petitions made vnto his Father both for himselfe and the faithfull in the end hee concludeth his speech with this saying * Father Iohn 17 24 I will that they which thou hast giuen mee be with mee euen where I am that they may beholde my glory vvhich thou hast giuen mee Also in another place he sayth * If any Iohn 12 26 man serue mee let him followe mee for where I am there shall also my seruant be and who-soeuer serueth mee him will my Father honour And what honour receiued from anie Tertullian Prince in this vvorld be it neuer so great is worthy any way to be compared vnto the least honour vvhich the seruaunts of GOD shall receiue from theyr Creator in the kingdome of Heauen VVhere life shall not be limitted vnto Beda them by number of monthes or yeeres nor theyr pleasures appointed at certaine times and seasons but as God himselfe is without any ending so shall theyr life be euerlasting And as his power endureth perpetually so shall their pleasures last continually §. 28. For it is a thing agreeable to reason that
hedged in with bushes and the path thereof couered with thornes whereby no man may trauaile VVoe vnto them that speake good of Esay 5 20 euill and euill of good which put darkenesse for light and light for darkenes that put bitter for sweet and sweet for sower VVoe vnto them that excell in gluttony Esay 5 22 23 and drunkennes which iustifie the vvicked for a reward and take away the righteousnes of the righteous from them For as the flame of fire deuoureth the Esay 5. 24. stubble as the chaffe is consumed of the flame so shal theyr roote be as rottennesse and theyr blossome shall vanish avvay like dust because they haue cast off the Lawe of the Lord of hostes and contemned the word of the holie one of Israell §. 16. There is a way saith Salomon vvhich Prou. 14. 12 13. seemeth right to a man but the issues therof are the wayes of death Euen in laughing the hart is sorrowfull and the ende of that mirth is heauinesse Doubtlesse the Wiseman in this speech of his meaneth the way of worldly pleasures VVhere-into * Euagoras the wicked beeing once entred they are daily so ledde away vvith the vaine delights thereof that they neuer regard godlines till the deceits of iniquitie bring them to destruction For the end of all worldly pleasure is Theophilact sorrow and paine And the stipend or revvard of sinne Rom 6. 23 is death Not the death of the body onely for that Rauisius as all men knowes is naturall and ordinarie but the death both of body and soule which is endlesse and eternall §. 17. Through the sundry subtilties of sinne Origen and the contempt of Gods law saith Origen many thousands in this world passe after death to perpetuall perdition And vvho-soeuer refuseth to followe Virgilius righteousnesse shall for his recompence dwell with confusion For destruction shall be to the workers Prou. 21. 15 of iniquitie And the man that wandereth out of the Prou 21 16 way of wisedome shall remaine in the congregation of the dead §. 18. The hart that is obstinate shall be laden Ecclê° 3. 29. with sorrowes and the wicked man shall heape sinne vpon sinne Because he hath refused knowledge hee Hosea 4. 6. shall be refused of the Lord. And for that he hath left the way of vnderstanding Gueuara and life he shal fal into diuers dangers by the deceits of false doctrine For errour and darknesse are appoynted Ecclê° 11 16 for sinners And they that worke wickednes shal be Ecclê° 27. 27 wrapped in euils §. 19. Inquisition saith the Wiseman shall be Wisd 1 9 made for the thoughts of the vngodly the sounde of his wordes shall come vnto God for the correction of his iniquities The wicked deedes which he hath done Bernard shall stand vp to declare against him and the reward of his vnrighteousnes shall be powred vppon him His vnquiet conscience shal be his chiefest Pet. Lomb. accuser and the sinne of his owne impietie shall bee most forward to conuict him §. 20. The vngodly shall be punished according Wisd 3. 10. to theyr imaginations for they haue despised the righteous and forsaken the Lord. They haue thought euill in theyr harts Wisd 2 21. 22. against the godly and haue gone astray through theyr owne folly for theyr owne wickednesse hath blinded them and they doe not vnderstand the misteries of God neither hope they for the reward of righteousnes nor can discerne the honour of the soules that are faultlesse The way that they walke is as the darknes Prou. 4. 19 they know not wherein they shal fall They meete with darknes euen in the Iob. 5. 14. day time and grope at noone day as in the night The hope that they haue is indignation Prou. 11 23 Prou 13. 21 Psal 112. 10 * Affliction dooth followe them * And theyr desire shall perrish Theyr hope is a false hope Like vnto the hope of * Siseras mother vvho pleasantly Iudges 5. 28 29. 30. perswaded herselfe that her Sonne was gorgiously attyred in roabes of needle worke and very busie after the battell in deuiding the spoyles of Israel when hee lay sencelesly sleeping in * Iaels tent with Iudges 4. 21 a nayle driuen through his forehead Or like the hope of Haman * Who Ester 6 6 7. 8. 9. c. proudly thought in his hart that King Ahashuerosh would doe honour to no man more then to him vvhen contrariwise all the glory which he wisht vnto himselfe he was coÌ„maunded to shew vnto Mordecaâ— the man whom aboue all men els he most hated and * the euill death vvhich hee Ester 7 10. prepared for the same man was his ovvne latter ending §. 21. All iniquitie saith Sirach is as a double Ecclê° 21. 3. edged sword the wounds whereof cannot be healed Dishonour shame euill death damnation Paâ—â—â—ius waite vpon pride enuie murther and such other like vices And the match that kindleth against Cicero vngodly people the fierce wrath of God is their owne wilful persisting in sinne and iniquitie For as theyr harts wexe harder and harder Arnobius through theyr custome in sinning daily more and more impenitent so they hourely heape vp displeasure vnto themselues against the day of Gods wrath and the terrible appearing of his iust iudgement §. 22. Oh howe vnhappy then are the liues of Constantius all those men that leaue vertue to follovve vice and forsake wisedome to embrace wickednesse For they thereby make theyr mindes vnapt Plotinuâ— to receiue any goodnes and clog theyr consciences vvith many molestations They liue alwaies doubtfull of their own Pet. Lomb. safetie in the day time and theyr sleepe is vnquiet and full of feares in the night The morning is euen to them as the Iob. 24. 17. shadow of death And they buy hell dearer then good Gregory men buy heauen §. 23. They are ready to flee when none pursueth Prou. 28 1. them And are very often dreading that some Pâ—t Mart. deserued danger will suddainely fall vpon them The reason is for that all wickednes in it Orosius selfe is full of feare And the conscience that is touched doth Wisd 17 10 alwayes fore-cast cruell things For there can be no greater trouble to Tremelius the vngodly in this lyfe then the inward vexations of their own guiltie conscience The testimony whereof is as a thousand Marlorate witnesses against them and the doome of it is euerlasting damnation Insomuch that the consciences of the Mart. Bucer wicked which are wounded ouer-burdened with the weight of sinne doe most certainly feele euen in thys world part of hell torments And many times the sting or gnawing Erasmus vvorme thereof enforceth the miserable offender cleane to remooue all his confidence from the comfort of Gods mercie