man hathe deserued Te speake then of this second iudgement generall and common for all the vvorlde vvherin as the scripture saith God shall bringe into iudgement euerie errour vvhich hath bene committed there are diuers circunstances to be considered and diuers men doe set dovvne the same diuerslye but in myne opinion no better playner or more effectuall declaration can be made therof than the verye scricture maketh it selfe settinge furthe vnto vs in most signifieant vvordes all the maner order and circunstances vvith the preparation therunto as follovveth At that daye there shal be signes in the Sunne and in the moone and in the starres the Sunne shal be darckened the moone shall geeue no light the starres shall fall from the skyes all the powers of heauen shal be moued the firmament shall leaue his situation with a greate violence the elementes shal be dissolued vvith heate and the earth vvith all that is in it shal be consumed vvith fire the earthe also snall moue of her place and shall flye like a litle deare or sheepe The pressures of nations vpon the earthe shal be greate by reason of the confusion of the noyse of the sea and fluddes and men shall vvither a vvaye for feare and expectation of thes thinges that then shall come vpon the vvhole vvorld Then shall the signe of the Sonne of man appeare in the skye and then shall all the tribes of the earthe mourne and vvayle and they shall see the sonne of man comminge in the clovvdes of heauen vvith muche power and glorie great authoritie and maiestie And then in a moment in the twynklynge of an eye he shall send his Angels vvith a trumpet and vvith a greate crie at midnight and they shall gather together his elect frō the fovver partes of the vvorld from heauen to earth All must be presented before the tribunall of Christ vvhoe vvill bringe to light those thinges vvhich vvere hidden in darcknes vvill make manifest the thoughtes of mens hartes and vvhat soeuer hath bene spoken in chambers in the eare shal be preached vpon the house toppe Accounte shal be asked of eueryeydle vvorde and he shall iudge our verie righteousnes it selfe Then shall the iust stando in greate constancie against those vvhich haue afflicted them in this lyfe And the vvicked seeinge that shlbe trovvbled vvith a horrible feare and shall saye to the hilles fall vppon vs and hyde vs from the face of hym that sitteth vppon the throne and from the angre of the lambe for that the greate daye of vvrath is come Then shall Christ separate the sheepe from the goates and shall put the sheepe on his right hande and the goates on the left and shall saye to those on the right hand come ye blessed of my father possesse the kindome prepared for you from the beginninge of the vvorlde I vvas Humgry and you gaue me to eate I vvas a straunger and you gaue me harboure I vvas naked and you clothed me I vvas sycke and you visited me I vvas in prison you came to me Then shall the iust saye o lorde vvhen haue vve donne thes tainges for the and the kinge shall aunswere trewlye vvhen you dyd them to the least of my brothers you did it to me Then shall he saye to them on his left hand departe from me you accursed into euerlastinge fyre prepared for the deuill and his angels for I vvas Hungrie and you fed me not I vvas a straunger and you harboured me not I vvas naked and you clothed me not I vvas sicke and in prison and you visited me not Then shall they saye o lorde vvhen haue vve seene thee hungrie or thirstio or a straunger or naked or sicke or in pryson and did not minister vnto the and he shall aunswere verylye I tell you seeinge you haue not donne it to one of thes lesser you haue not done it to me And then thes men shall goe into eternall punishment and the iust into lyfe euerlastinge Tell me vvhat a dreadfull preparation is heere layed doune how manye circumstāces of feare horrour it shal be saythe the scripture at midnight when commonlie men are a sleepe it shal be with hydeous noyse of trumpetts sounde of waters motion of all the elementes VVhat a night vvill that bee trowest thovv to see the earthe shake the hilles and dales moued from their places the moone darckened the starrs fall dovvne from heauen the whole element shiuered in peeces and all the vvorld in a flaminge fire Sainct Iohn savve it in vision and was maruailous a feard I saw faithe he when the lambe had opened one of the seuen seales I harde one of the fower beastes saye lyke the voyce of a thunder come and see and I sawe and beholde a white horse and one that satte vpon him had a bowe and he went out to conquere Then went there furthe a blacke horse he that sate vpon him had a payre of balāces in his hand then went there forthe a pale horse and he that satte vpon hym was named death and hell folowed behynde hym and he had authoritie geeuen hym to kyll by sworde by death and by beastes of the earth The earth did snake the sunne grew blacke lyke a sacke the moone like bloode the starres fell from heauen the skye doubled it selfe like a folded booke euerie hyll and Ilande was moued from his place the kynges of the earth and princes and tribunes and the the riche stoute hid them selues in dennes and in the rockes of hylles Then appeared there seuen Angels will seuen trumpettes and eche one prepared hym selfe to blovv his blast at the first blast came there hayle and fyre mixt vvith bloode At the secōd blast came there a vvhole mountaine of burnynge fyre into the sea and the thyrd part of the sea vvas made bloode At the thyrd blast fell there a greate starre from heauen named absinthium burninge like a torche and infected the ryuers and fountaines At the fourth blast vvas striken doune the third parte of the sunne moone and starres and an egle flewe in the element cryeinge vvith a hydeous voice vvoe vvoe woe to all them that dvvell vppon the earth At the fyfthe blast fell a starre frō heauen vvhich had the keye of the pytt of hell and he opened the pitt and there arose a smoke as from a greate furnace and there came forth besydes certaine Locustes lyke scorpions to torment them that had not the marcke of god in their foreheades And at thes dayes men shall seeke deathe and shall not fynde it And these Locustes vvere like barbed horses with crownes on their heades Their faces like men their heare lyke vvemen their teeth lyke lyons and the noyse of their wynges lyke the noyse of manye chariottes running together their tayles like scorpions and they re stinges were in their tayles their kynge was an Angel of hell named Abbadon whiche
destruction both of bodye and sowle with as greate diligence as they can VVhat wise man then would but feare in such a case whoe coulde eate or drincke or sleepe quietlye in his bedd vntill by the holye sacrament of penance he had discharged his conscience of mortall synne a litle stone fallinge from the howse vpon his head or his horse stumblinge vnder him as he rydeth or his enymie meetinge hym on the highe waye or an agew comminge with eatinge or drinckinge a litle to muche or ten thowsande chaun ces besydes wherof he standeth dailie and howerlye in daunger may ridd him of this lyfe and put hym in that case as no creature of this word nor anye continuance of time shal be able to delyuer hym thence againe And whoe then wolde not feare whoe wolde not tremble our lorde of his mercye geeue vs his holye grace to feare hym as we should doe and to make suche accounte of his iustice as he by threatninge the same wolde haue vs to doe And then shall not we delay the tyme but resolue our selues to serue hym whiles he his content to accept of our seruice and to pardon vs all our offences if we woulde once make this resolution from our harte An other consideration for the further iustifyinge of godes iudgementes and declaration of our demerit taken from the maiestie of God and his benefites towardes vs. CHAP. VII ALbeit the most parte of Christians through their wicked lyfe arriue not to that state wherin holy Dauid was when he sayed to God thy iudgementes o Lord are pleasant vnto me as in deed they are to all those that lyue vertuouselye and haue the testimonie of a good conscience yet at least wise that we maye saye withe the same prophet the iudgementes of our Lorde are trevv and iustified in them selues And againe thovv artiust o Lorde and thy iudgement is right I haue thought good to add a reason or two more in this chapter wherby it maye appeare how greate our offence is towardes God by sinninge as we doe and how righteous his iudgementes and iustice are against vs for the same And first of all is to be considered the maiestie of hym agaynst whome we sinne for most certaine it is as I haue noted before that euerie offence is so muche the greater more greeuous by how muche greater and more noble the person is against whome it is done and the partie offendinge more base and vile And in this respect God to terrisie vs from offendinge hym nameth hym selfe often with certayne titles of maiestie as to Abraham I am an ommipotent Lorde And agayne heaven is my seate and the earth is my footestoole And againe he cōmaunded Moyses to say to the people in his name this ambassage harden not your neckes any longuer for that your Lord and God is a God of godes and 〈◊〉 Lorde of lordes a greate God both potent and terrible vvhich accepteth nether person nor brybes First then I saye consider gentle Christian of what an infinite maiestie he is whome thow a poore woorme of the earth hast so often and so contemptuousely offended in this lyfe VVe see in this worlde that no man dareth to offende openly or say a worde against the maiestie of a prince within his owne dominions and what is the maiestie of all the princes vpon earthe compared to the thowsandth parte of the maiestie of god whoe with a worde made both heauen and earthe and all the creatures therin and with halfe a worde can destroie the same againe whome all the creatures which he made as the Angels the heauens and all the elemētes besides doe serue at a becke and dare not offend onlye a sinner is he which emboldeneth hym selfe against this maiestie and feareth not to offend the same whome as the holye Catholique Churche dothe professe daylie in her preface to the blessed sacrifice the Angels do praise the dominations doe adore the powers do tremble the highest heauens together with Cherubins and Seraphins doe daylie honour and celebrate Remember then deare brother that euerie tyme thow doest cōmitt a sinne thow geeuest a blow in the face to this greate maiesticall God whoe as S. Paule sayeth dwelleth in an 〈◊〉 light which no man in this world can abyde to looke vpon As also it appeareth by the example of S. Iohn euangelist whoe fell downe dead for very feare at the appearance of Christ vnto hym as him selfe testifieth and when Moyses desired to see God once in his lyfe and made humble petition for the same God aunswered that no man could see hym and lyue but yet to satisfie his request and to shew hym in parte what a terrible and maiesticall God he was he tolde Moyses that he should see some peece of his glorie mary he added that it was needfull he shoulde hyde hym selfe in the hole of a rocke and be couered with godes owne handes for his defence while God or rather an Angell sent from God as all deuines doe interprete dyd passe by in glorie And when he was past God tooke awaye his hande and suffered moyses to see the hynder partes onlye of the Angell which was notwithstandinge most terrible to beholde The prophet Daniell a so describeth the maiestie of this God shewed vnto hym in visiō in these wordes I did see saieth he vvhē the thrones vvere set the olde of man manye dayes sat dovvne his apparell vvas as vvhite as snovv his heare lyke vnto pure vvoolle his throne vvas of a flame of fyre and his chariottes vvere burninge fyre a svviste fludd of fyre came from his face a thovvsand thovvsandes did serue hym and ten thovvsand hundred thovvsands did assist him he sat in iudgement and the bockes vvere opened before hym All this and much more is recorded in scripture to admonishe vs therby what a prince of maiestie he is whome a synner offendeth Imagine now brother myne that thow seest this greate kynge sittinge in his chairc of maiestie with chariottes of fire vnspeakable light and infinite millions of Angels aboute hym as the scripture reporteth Imagine further which is most trew that thow seest all the creatures in the world stand in his presence and tremblinge at his maiestie and most carefullie attendinge to doe that for which he created them as the heauens to moue aboute the Sonne moone and starres to geeue light the earth to bringe foorth sustenance and the lyke Imagine further that thow seest all these creatures how bigge or litle so euer they be to hange and depende onlye of the power vertue of God wherby they stande moue and consist and that there passeth from God to eche creature in the world yea to euerie parte that hath motion or beinge in the same some beame of his vertue as from the sunne we see infinite beames to passe into the ayer Cōsider I say that no one parte of anye creature in the world
is the vvicked mans portion from God By whiche woordes is plainlie shewed that woorldlings shall receyue particular tormēts for their gluttonie for their delicate fare for extorsion and the like VVhich torments shall be greater than any mortall tongue can expresse As may appeare by the vehement and horrible woordes whiche the holie ghoste here vseth to insinuate the same There is reported by men of good credit a vision of a seruant of God that he had in his prayers of the handling of a certain wicked man in hell Yt is not vnlike to some whiche the holie prophets recount of other matters And therfore I will rehearse it for that it maketh to our purpose This seruant then of God sawe that as sone as this riche worldling was dead he was brought by the damned spirits to the place of torment and there a captain deuell sitting in a chaire of burning hote yron rose vp for reuerence and tolde hym for that he had bene a man of honour state in the worlde he wolde geue hym that place and so perforce made hym syt downe VVhereat he cryeing out horrible there came two other deuells with two huge trompetts full of wylde fyre and brimstone and sayd they wolde make hym some musicke to his song for that he had loued musick well in the worlde and so blew the fire brimstome in to his eares Then for that he cried he was drie there came a deuill and put in to his mouthe a pot of venemouse liquore made of the gauls of toads and serpents sayeing this must be your drink in steade of your delicate wines whiche you were accustomed to tast in the world And eftsons folowed two other vglie feendes with a greate companie of foule and fearse snakes whiche clasped hym about the mydle and fastned their teeth in his bodye the deuills sayeing that for so muche as he liked so well to embrace dames in the worlde he should not want embrasemēts now also And after that folowed a greate route of furiouse spirits with whippes and hookes in their hands which all assaulted hym renting and tearing his floshe and sayeing that these recreations were reserued for hym in that place for euer and euer These things God suffred this holy man to see not for that perhaps these materiall thinges are there in dede but that by these we might conceaue the insupportable torments prepared for the wicked in that place euen as he shewed hym selfe and his glorie by visible things to Daniel though in dede he be inuisible Beside this the scripture sheweth vnto vs not onelie the vniuersalitie particularitie seueritie of these paines but also the straitnesse thereof without ayde help ease or cōfort when it sayeth vve shall be cast in 〈◊〉 bothe hand and feete for it is some kynde of comfort in this worlde to be able to resist or striue against our afflictions but heere we must lye still and suffer all Again when it sayeth clausa est ianua the gate is shutt that is the gate of all mercie of all pardon of all ease of all intermission of all comfort is shutt vpp from heauen from earthe from the creator and from creatures inso muche as no cōsolation is euer to be hoped for more as in all the miseries of this lyfe there is alwaies some This straytnesse is likewise moste lyuelie expressed in that dreadfull parable of the riche glouttō in hell Who was driuen to that necessitie as he desired that Lazarus might dypp the topp of his fingar in water to coole his tongue in the myddes of that fire wherein he sayeth he was and yet could not he obtain yt A small refreshing it semeth it wold haue bene vnto hym yf he had obtained the same But yet to shew the straitnesse of the place it vvas denied hym Oh you that liue in sinfull vvelthe of the worlde consider but this one example of gods seueritie and be afearde This man vvas in that Royaltie a litle before as he vvolde not geue the crommes of his table to Lazarus to buy heauen vvithall novv vvolde he geue a thovvsand worldes yf he had them for one dropp of vvater to coole his tōgue VVhat demaud could be lesse than this he durst not aske to be deliuered thense onto haue his torments diminished or to aske a great vessel of vvater to refreshe his vvhole bodie therein but onely so muche as vvoold sticke on the topp of a mās fingar to coole his tongue To vvhat neede vvas this poore man novv driuen what a great imagination had he of the force of one dropp of vvater to vvhat pitiful chaunge vvas his tongue novv come vnto that vvas vvount to be so diligentlie applied vvith all kyndes of pleasant liquours Oh that one man can not take example by an other ether this is true or els the sōne of God is a lyar And thē what men are we that seing our selues in daunger of this miserie doe not seeke vvith more diligence to auoyde the same In respect of these extremities and strait dealings of God in denyeing all comfort and consolation at this day The scripture sayeth that men shall fall in to rage furie and vtter impatiēce blaspheming God and cursing the day of their natiuitie vvith eating their ovvn tongues for greefe and desiring the rockes and mountaines to come and fall on them to ende their paynes Now yf we add to this the eternitie and euerlasting continuance of these torments we shall see that it encreaseth the matter greatlie For in this worlde there is no torment so great but that tyme ether taketh away or diminisheth the same For ether the tormenter or the tormented dyeth or some occasion or other happeneth to alter or mitigte the matter But heere is no suche hope or comfort but cruciabuntur saythe the scripture in secula seculorum in stagno ardente igne sulphure They shal be tormented for euer and euer in a poole burning with fire and brimstone As long as God is God so long shall they burne there Nether shal the tormentour nor the tormented dye but bothe liue eternallie for the eternall miserie of the parties to be punished Oh sayeth one father in a godlie meditation yf a sinner damned in hell dyd know that he had to suffer those torments there no more thousand yeres than there be sandes in the sea and grasse in the ground or no mo thousand millions of ages than there be creatures in heauen and in earthe he wold greatlie reioyce thereof for he wolde cōfort hym selfe at the least with this cogitation that once yet the matter wold haue an ende But now saieth this good man this woord Neuer breaketh his hart when he thinketh on yt that after a hundred thousand millions of worldes there suffered he hath as farre to his end as he had at the first day of his entrance to these torments Consider good Christian what a lengthe one
many doe we see daylie as the prophet dyd in his dayes cōmended in their sinnes and blessed in their wickednes How manye palpable and intolerable flateries doe we heare bothe vsed and accepted daylie no man cryethe withe good kyng Dauid avvaye uuithe this oyle and oyntement of sinners let it not come vpon my heade Is not all this vanitie Is it not madnes as the scripture callethe it The glorious Angels in heauen seeke no honour vnto thē selues but all vnto God and thow poore worme of the earthe desyrest to be glorified the fowre and twentie elders in the Apocalips tooke of theyr crounes and cast them at the feete of the lamb thow woldest plucke fortye from the lamb to thy selfe yf thow couldest O fond creature how truelie sayethe the prophet homo vanitati similis factus est A man is made lyke vnto vanitie that is lyke vnto his owne vanitie as lyght as the verie vanities them selues whiche he foloweth And yet the wife man more expresselie In vanitate sua appenditur peccator the finner is weyghed in his vanitie that is by the vanitie whiche he foloweth is seene how light and vayne a synner is The second vanitie that belongeth to Ambition is desire of worldlie honour dignitie and promotion And this is a greate matter in the sight of a worldlye man this is a Iewell of rare price and woorthie to be bought euen with any labour trauaile or perill what soeuer The loue of this letted the great men that were Christians in Iewrie from confessing of Christ openlie The loue of this letted pilat from delyuering Iesus according as in conscience he sawe he was bounde The loue of this letted Agrippa and festus from makyng them selues Christians albeit they esteemed Paules doctrine to be true The loue of this letteth infinite menne daylie from embrasing the meanes of their saluation But alas these men doe not soe the vanitie heerof S. Paul sayth not without iust cause Nolite esse pueri sensibus be you not children in vnderstanding It is the fashion of Children to esteeme more of a paynted bable than of a riche Iewell And suche is the paynted dignitie of this worlde gotten with muche labour maintayned withe great expenses and lost withe intolerable greefe and sorow For better cōceauing wherof ponder a litle withe thy selfe gentle reader any state of dignitie that thou woldest desire and think how many haue had that before thee Remembre how they mounted vp and how they descended downe agayne and Imagine withe thy selfe whiche was greater ether the loye in getting or the sorowe in leesing it VVhere are now all these emperours these kynges these princes and prelates whiche reioysed so muche once at their owne aduancemē where are they now I saye vvho talketh or thynkethe of them are they not forgotten and cast into their graues long agoe And doe not menne boldelye vvalke euer their heades novve vvhose faces might not be looked on vvithout feare Ī this vvorld vvhat then haue their dignities done them good It is a vvounderfull thing to consider the vanitie of this vvordlie honour It is like a mans ovvne shadovve vvhich the more a man runneth after the more it flyeth and vvhen he flyethe from it it folovveth hym agayne and the onelye vvaye to cache it is to fall dovvne to the grounde vpon it So vve see that those men vvhich desired honour in this vvorld are novv forgotten and those vvhich most fledd from it cast them selues lovvest of all men by humilitie are novv moste of all honoured honoured I saye moste euen by the vvorld it selfe vvhose enemies they vvere vvhyle they lyued For vvho is honoured more novv vvhoe is more commended and remembred than S. Paul and his like vvhiche so muche despised vvorldlie honour in this lyfe according to the sayeing of the prophet thy freendes o Lorde are to too muche honored Moste vayne then is the pursuyte of this vvorldlie honour and promotion seyng it nether cōtenteth the mynde nor cōtinuethe vvithe the possessor nor is voyde of greate daungers bothe in this lyfe and in the lyfe to come according to the sayeing of scripture Moste seuere iudgement shal be vsed vpon those that are ouer other the meane man shall obtaine mercie but the greate and strong shall suffer tormentes stronglye The third vanitie that belongeth to ambition or pryde of lyfe is nobilitie of fleshe and bloode a greate pearle in the eye of the vvorld but in deede in it selfe in the sight of God a meere trifle and vanitie VVhiche holy Iob vvell vnderstoode vvhen he wrote these vvoordes I sayde vnto rottennesse thou art my father and vnto vvormes you are my mother and sisters He that will beholde the gentrye of his auncestoures Lett hym looke into their graues and see whether Iob say the truelie or no. True nobilitie was neuer begonne but by vertue and therfore as it is a testimonie of vertue to the predecessours so is it an other of vertue vnto the successours And he whiche holdethe the name therof by descent without vertue is a meere monster in respect of his auncestoures for that he breaketh the limites of the nature of nobilitie Of which sort of men God sayeth by one prophet They are made abominable euen as the thinges vvhiche they loue theyr glorie is from theyr natiuitie from the bellye and from theyr cōception It is a miserable vanitie to goe begge credit of deade men wher as we deserue none our selues to seek vp olde titles of honoure frō our auncestours we beyng vtterlye vncapeable therof by our owne base maners and behauyour Christ clearlie confounded this vanitie when being descended hym selfe of the greatest nobilitie that euer was in this world and besides that being also the sonne of God yet called he him selfe ordinarilie the sonne of manne That is the sonne of the virgin Marie for otherwyse he was no sonne of man and further than this also called hym selfe a shepeheard whiche in the world is a name of contempt He soght not vp this and that olde title of honour to furnishe his style withall as our men doe Nether when he had to make a kyng first in Israell dyd he seeke owt the auncientest bloode but tooke Saul of the basest tribe of Iewes and after him Dauid the poorest sheephearde of all his breethren And whē he came into the world he soght not owt the noblest men to make princes of the earthe that is to make Apostles but tooke of the poorest and simplest therby to confound as one of them sayeth the foolishe vanitie of this world in making so great account of the preeminēce of a litle fleshe and bloode in this lyfe The fourthe vanitie that belongeth to ambition or pryde of lyfe is vvorldlie vvisdome vvherof the Apostle sayeth The vvisdome of this vvorld is folye vuith God If it be folie then greate vanite
the begynning of this chapiter I haue to adde a woorde or two in this place how we may auoyde the daunger of this world and also vse it vnto our gayne and commoditie And for the first to auoyde the daungers seyng there are so many snares and trappes as hathe bene declared there is no other waye but onelie to vse the resuge of byrdes in auoyding the daungerous snares of fowlers that is to mounte vp into the ayer and so to flye ouer them all 〈◊〉 rete ante oculos pennatorum saythe the wyse man that is the nett is layde in vayne before the eyes of suche as haue wynges and can flye The spyes of Hierico thoghe many snares were layde for them by their enemyes yet they escaped all for that they walked by hilles sayeth the scripture whiche place Origen expounding sayeth that there is no waye to auoyde the daungers of this world but to walke vppon hylles and to imitate Dauid that sayed Leuaui oculos meos ad montes vnde veniet anxilium mihi I lyfted vp myne eyes vnto the hylles wherhēce all myne ayde and assistance came for auoyding the snares of this world And then shall we saye with the same Dauid Anima nostra sicut passer crepta est de laquco venantium Our soule is deliuered as a sparowe from the snare of the fowlers VVe must saye with S. Paul Our conuersation is in heauen And then shall we litle feare all these deceytes daungers vpon earthe For as the fowler hathe no hope to cache the byrde excepte he can allure her to pyche and come downe by some meanes so hath the deuill no waye to entangle vs but to saye as he dyd to Christ mitte te deorsum throw thy selfe downe that is piche downe vpon the baytes whiche I haue layde eate and deuoure them enamour thy selfe with them tye thyne appetite vnto them and the lyke VVhiche grosse and open temptation he that will avoyde by contemning the allurement of these baytes by flyeing ouer them by placeyng his loue and cogitations in the mountaines of heauenlie ioyes and eternitie he shall easilie escape all daungers and perilles Kyng Dauid was past them all when he sayed to God VVhat is there for me in heauen or vvhat doe I desire besides thee vpon earthe my fleshe and my harte haue faynted for desyre of thee Thou art the God of my hart and my portion o Lord for euer Saint Paul also was past ouer these daungers when he sayed that now he was crucified to the world and the world vnto hym that he esteemed all the wealthe of this world as meere dung And that albeit he lyued in fleshe yet lyued hee not according to the fleshe VVhich glorious exāple yf wee wolde folow in contemning and despising the vanities of this world and sixing our mindes in the noble riches of gods kyngdome to come the snares of the deuill wolde preuayle nothing at all agaynst vs in this lyfe Touching the second pointe how to vse the riches and commodities of this world to our aduantage Christ hathe layed downe playnlie the meanes Facite vobis amicos de Māmona iniquitatis Make vnto you freēdes of the riches of iniquitie The riche gloutton might haue escapede his tormentes and haue made hym selfe a happie man by helpe of worldlye wealthe yf he wolde And so might manye a thousand which now lyue and will goe to hell for the same Oh that men wolde take warning and be wise whiles they haue time S. Paul sayeth Deceiue not your selues Looke vuhat a man sovueth and that shall he reape VVhat a plentifull haruest then might riche men prouide them selues yf they wolde whiche haue suche stoore of seede and so muche ground offered thē daylie to sowe it in whie doe they not remember that sweete haruest song Come ye blessed of my father enter into the kingdome prepared for you for I vuas hungrie and you fedd me I vvas thirstie and you gaue me to drinke I vuas naked and you appareled me Or yf they doe not care for this whie doe they not feare at least the blacke Sanctus that must be chaunted to them for the contrarie Agite nunc diuites plorate vlulantes in miseriis vestris quae aluenient vobis goe to now you riche mē weepe and howle in your miseries that shall come vpon you The holy father Iohn Damascen reporteth a goodly parable of Barlaam the heremite to our purpose There was sayeth he a certaine citie or commō wealthe which vsed to chuse them selues a kyng from among the poorest sorte of people and to aduaunce him to great honour wealthe and pleasures for a time But after a while when they were wearie of him there fashiō was to rise against hym and to dispoyle hym of all his felicitie yea the verie clothes of his backe and so to banishe him naked into an yland of a farre countrie where bringing nothing with him he should lyue in greate miserie and be putt to greate slauerie for euer VVhiche practise one kyng at a certaine time considering by good aduise for all the other thoughe they knewe that fashion yet throughe negligence and pleasures of their present felicitie cared not for it tooke resolute order withe him selfe how to preuent this miserie which was by this meanes He saued euerye daye great sommes of moneye from his superfluities idle expēces so secretlie made ouer before hād a great treasure vnto that yland wherūto he was in daunger daylie to be sent And whē the time came that Ī deede they deposed him from his kingedome and turned him awaye naked as they had done the other before he went to the yland with ioye and confidence where his treasure laye and was receyued there with exceeding great triumphe placed presentlie in greater glorie than euer he was before This parable teacheth as muche as possiblie may be sayd in this point For the citie or common wealthe is this present worlde which aduauncethe to authoritie poore men that is suche as come naked into this lyfe vpon the sodaine when they looke least for it dothe it pull them downe agayne and turneth them of naked into theyr graues and so into an other world where bringing no treasure of good workes with them they are like to finde litle fauoure but rather eternal miserie The wyse king that preuented this calamitie is he whiche in time of wealthe in this life according to the coūsayll of Christ do the seeke to laye vp treasure in heauen by almes deedes and other good workes against the daye of his deathe when he must be banished hence naked as all the princes of that citie were At whiche time yf their good deedes do folowe them as God promyssethe shall they be happie men and placed in much more glorie than euer this worlde was able to geue them But yf they come without oyle in their
signifieth an vtter destroyer At the sixth blast of the triumpet were loosed sower angels tyed before and then rushed forth an armye of horsemen in number twentie hundred times ten thowsand and I sawe the horses and they which satte vpon them had breastplates of fyre and brymstone The heades of these horses were as lyons and out of their mouthes came fyre and smoke and brymstome wherby they slewe the third parte of men which had not repented and their strength was in their tailes whiche were like serpentes Then was there an angel whiche puttinge one foote vppon the fea and an other vppon the land did sweare by hym that lyuethe for euer and euer that after the blast of the seuenth trumpett there should be no more tyme. And so when the seuēth angell had sounded their came greate voyces from heauen sayinge the kyngdome of this world is made to our lorde and his Christ and he shall raigne for euer And I hearde a great voice sayinge to the seuen angels goe and powre out seuen cuppes of godes wrath vpon the earth so they did And the first brought foorth cruell wounds vppon men the second turned the sea into Reade bloode the thirde turned the riuers and fountaines into bloode the fowrth afflicted men with fyre and made them blaspheme God the fifthe made them eate their owne tougues for sorowe the sixth dried vp the water And I sawe three foule spirites lyke frogges issew out of the mouth of a dragon And finallie the seuenth cuppe beinge powred out there came a mightie voyce from the throne of God sayinge it is dispatched And there followed lyghtninges and thunders and voices and earthquakes such as neuer were sence men dwelt vppon the grounde Can any tongue in the world expresse a thinge more forcybly than this matter is expressed by the holie Apostle him selfe VVhat mortall harte can but tremble in the middest of this vnspeakeable terrour is it meruaile yf the verie iust men the Angels them selues are sayde to feare it and then as S. Peter reasoneth yf the iust shall scarse be saued vvhere shall the vvicked man and sinner appeare vvhat a dreadfull daye vvil it be for the careles and loose Christian which hath passed his tyme pleasantlye in this worlde when he shall see so infinite a sea of feares miseries to rushe vpon hym But besides all thes most terrible and fearce preparations there wil be many other matters of no lesse dreadfull consideration as to see all sepulchres open at the sounde of the trumpett to yelde forth all their dead bodies which they haue receaued from the beginninge of the world to see all men wemen and children kynges and Queenes princes and potentates to stand there naked in the face of all creatures their sinnes reueiled their secrete offences laide open done committed in the closettes of their palacies and they cōstrayned and compelled to geeue a counpte of a thowsande matters wherof they would disdaine to haue ben tolde in this lyfe as how they haue spent the tyme how they haue imployed their wealth what behauyour they haue vsed towardes their brethren how they haue mortifyed their senses how they haue ruled their appetites how they haue obeied the inspirations of the holie ghost and sinallye how they vsed all godes gyftes in this life Oh deare brother it is vnpossible to expresse what a great treasure a good consciēce wil be at this daye it wil be more worth then tenne thowsande worldes For wealth will not helpe the iudge will not be corrupted with monye no intercession of worldly frindes shall preuaile for vs at that daye no not of the Angels them selues whose glorie shal be then as the prophet saieth to binde kynges in fetters and noble men in yron manacles to execute vpon them the iudgment prescribed and this shal be glorie to all his sainctes Alas what will all those wyse people do thē that now lyue in delites and can take no paine for their saluatiō what shyft will they make in those extremities whether will they turne them vvhose helpe vvill they craue they shall see all thinges crye vēgeance about them all thinges yelde cause of feare terror but nothinge to yelde them anye hope or comforte Aboue them shal be their iudge offended vvith them for their vvickednes beneath them hell open the cruell fornace readie boilynge to receaue them on their right handes shal be their sinnes accusinge them on their left handes the deuilles redye to execute gods eternall sentence vpon them vvithin them their conscience gnavvinge vvithout them their frendes bevvaylinge on euerie side the vvorld burninge Good Lorde vvhat vvill the vvretched sinner doe enuironed with all thes miseries how will his harte sustaine thes anguishes what waie will he take to goe backe is impossible to goe forwarde is intollerable what thē shall he doe but as Christ foretelleth he shall drie vp for verie feare seeke death death shall flye from him crye to the hilles to fall vpon him and they refusinge to doe hym so much pleasure he shall stāde there as a most desperate forlorne miserable caytife wretch vntill he receaue that dreadfull irreuocable sentēce Goe you accursed into euerlastinge fyre VVhich sentence once pronunced consider vvhat a dolefull crye and shout vvill streight follow The good reioysinge and singinge prayses in the glorie of their Sauyour the vvicked bevvailinge blaspheminge and cursinge the daye of their natiuitie Consider the intollerable vpbraydinge of the vvicked infernall spirites against these miserable condemned soules novv delyuered to them in pray for euer VVith how bitter scoffes and tauntes will they hale them on to tormentes Consider the eternall seperation that then must be made of fathers children mothers and daughters frindes and companions the one to glorie the other to cōfusion without euer seinge one the other agayne and that whiche shal be as greate a greefe as anye other the sonne goinge to heauen shall not pitie his owne father or mother goinge to hell but shall reioyse at the same for that it turneth to godes glorie for the execution of his iustice VVhat a seperatiō I say shall this be what a farewell whose harte woulde not breake at that daye to make this seperation yf a harte could breake at that tyme and so end his paines but that will not be lavvfull VVhere are all our delites now all our pleasant pastimes become our brauerie in apparell our glisteringe in golde our honour done to vs with cappe and knee all our delicat fare all our musicke all our wanton daliances recreations we were wount to haue all our good frindes and merie 〈◊〉 panions accustomed to laugh and disporte the tyme with vs where are they become Oh deare brother how sower will all the pleasures past of this worlde seeme at that howre how dolefull will their memorie be vnto vs how vaine a thinge will all our dignities our
riches our possessions appeare and on the contrarie side how ioyfull will that man be that hath attended in this lyfe to lyue vertuouslie albeit with paine and contempt of the world happie creature shall he be that euer he was borne and no tongue but godes can expresse his happenesse And now to make no other conclusion of all this but euen that which Christ him selfe maketh let vs consider how easie a matter it is now for vs with a litle paine to auoide the daunger of this daye and for that cause it is foretolde vs by our most mercifull iudge and Sauyour to the ende we should by our diligence auoyde it For thus he concludeth after all his former threatenings Videte vigilate etc. Looke aboute you vvatch and praye for you knovv not when the tyme shal be But as I say to you so I saie to all be vvatchfull And in an other place hauinge reckonede vpp all the particulers before recited least anye man should doubt that all should not be fufilled he sayeth heauen and earth shall passe but my vvordes shall not passe And then he addeth this exhortation Attend therfore vnto your selues that your hartes be not ouercome vvith banquettinge and dronkenns and vvith the cares of this lyfe and so that daye come vppon you sodenlye For he shall come as a snare vppon them vvhich inhabite the earth be you therfore vvatchfull and alvvayes praye that you may be vvorthie to escape all thes thinges vvhich are to come and to stande 〈◊〉 before the sonne of man at this daye VVhat a frindlye and fatherlie exortation is this of Christ whoe could desire a more kinde gentle or effectuall forewarninge is there anie man that can pleade ignorance hereafter The verie lyke conclusion gathereth S. Peter out of the premisses when he saith The daye of our lorde shall come as a theefe in vvhich the elemēts shal be dissolued c seinge then all these thinges must be dissolued vvhat maner of men ought 〈◊〉 to be in holye conuersation and pietie expectinge and goinge on to meete the comminge of that daye of our lorde c. This meetinge of the daye of iudgement which S. Peter speaketh of is dewe examination of our estate and speedye amendment of our lyfe past For so saithe most notablie the wise man prouide thee of a medicine before the sore come and examyne thy selfe before iudgement and so shalt hovv finde propitiation in the sight of God To which S. Paule agreeth when he saieth if vve vvoold iudge our selues vve should not be iudged But because no man entreth into dew iudgement of him selfe and of his owne lyfe therof it commeth that so fewe doe preuēt this latter iudgement so fewe are watchfull and so manie fall a sleepe in ignorance of their owne daunger our lord geeue vs grace to looke better about vs. A consideration of the nature of sinne and of a sinner for the iustifiynge of godes rigour shevved in the chapiter before CHAP. VI. TO the ende that no man may iustly complayne of the seuere accounpte which God is to take of vs at the last daye or of the rigour of his iudgmēt set doune in the chapiter before it shall not be amisse to cōsider in this chapter the cause whye God doth shew such seueritie against sinne and sinners as bothe by that which hath bene sayde doth appeare also by the whole course of holye scripture where he in euerie place almost denounceth his extreme hatred wrath and indignation against the same as where it is sayed of hym that he hateth all those that vvorke iniquitie And that both the vvicked man and his vvickednes are in hatred vvith hym And finallie that the whole lyfe of sinners their thoughts wordes yea and their good actions also are abhomination in his sight whyles they lyue in sinne And that which yet is more he can not abide nor permit the sinner to prayse him or to name his testament with his mouthe as the holye ghost testifieth and therfore no meruaile yf he shew suche rigour to hym at the last daye whome he so greatlye hateth and abhorreth in this lyfe There might be manye reasons alleaged of this as the breach of godes commaundemetes the ingratitude of a sinner in respecte of his benifites and the lyke which might iustifie sufficientlie his indignation towards hym But there is one reason aboue the rest which openeth the whole fountaine of the matter and that is the intollerable iniurie dome vnto God in euerie mortall finne cōmitted whiche in deede is suche an opprobrious iniurie so dishonorable as no meane potentate could beare the same at his subiectes handes and much lesse God hym selfe whoe is the God of maiestie may abide to haue the same so often iterated against hym as commonly it is by a wicked man And for the vnderstandinge of this iniurie we must note that euerie tyme we cōmitt a mortall sinne there dothe passe thorowgh our hart though we marcke it anot a certaine practick discourse of our vnderstandinge as there doth also in euerie other election whereby we lay before vs on the one side the profit of that sinne which we are to committ that is the pleasure that draweth vs to it and on thother parte the offēce of God that is the leesinge of his frindshippe by that sinne yf we doe it and so hauinge as it were the balances there before vs and puttinge God in one end and in the other the aforesayde pleasure we stāde in the middest deliberatinge and examininge the wayght of both partes finallie we doe make choise of the pleasure and doe reiect God that is we doe chuse rather to leese the frindshipp of God with his grace and what soeuer he is worth besides than to lose that pleasure and delectation of sinne Now what thinge can be more horrible than this what can be more spitefull to God than to prefer a moste vile pleasure before his maiestie is not this worse than that intollerable iniurie of the Iewes whoe chose Barrabas the murderer and reiected Christ their Sauyour surelye how haynous soeuer that sinne of the Iewes were yet in two pointes this doth seeme to exceede it the one in that the Iewes knew not whome they refused in their choise as we doe The other in that they refused Christ but once we doe it often yea dailye howerlye when we geue confent in our hartes to mortall sinne And is it meruaile then that God dealeth so seuerely sharplye in the worlde to come with wicked men whoe doe vse hym so opprobriouslye and contemptuouslye in this lyfe surelye the malice of a sinner is greate towardes God and he dothe not onlye dishonour hym by comtempt of his cōmaun dementes and by preferringe most vyle creatures before hym but also beareth a secrete hatred and grudge against his maiestie and woulde yf it lay in his
sowle which was before the temple of the holy ghost the habitation of the blessed trinitie and place of repose for the Angels to visit now to be the nest of scorpions and dongeon of deuilles and hym selfe a companion of the miserable damned Lastlye he abandoneth Christ and renounceth the portion he had with hym makinge hym selfe a persecuter of the same by treadinge him vnder his feete And crucifyinge hym agayne and defylinge his bloode as S. Paule sayeth in synninge against hym whiche dyed for synne and therfore the same Apostle pronounceth a maruailous heuie sentence against suche in these worldes If vve synne vvillfullye novv after vve haue receaued knovvledge of the trevvth there remaineth no more sacryfice for sinnes but rather a certaine terrible expectation of iudgement and emulation of fyre vvhiche shall consume the aduersaries To which S. Peter agreeth when he saieth It had ben better not to haue knovven the vvay of iustice than after such knovvledge to slyde backe agayne from the holye commaundement vvhich vvas geeuen Now then let our worldlinges goe and solace them selues with sinne as muche as they will let them excuse and pleasantlye defēd the same sayinge pryde is but a pointe of gentrye glouttonie good fellowship lecherye and wantonnes a trycke of yowth and the lyke they shall finde one daye that these excuses will not be receaued but rather that these pleasant deuises wil be turned into teares They shall proue that God will not be iested with but that he is the same God still will aske as seuere accounte of them as he hathe done of other before although it please not them now to keepe any accounte of their lyfe at all but rather to turne all to disporte pleasure persuadinge them selues that how soeuer God hath delt with other before yet he will forgeeue all to them but the holye scripture reasoneth after an other manner which I would haue euerie wise Christian to consider S. Paule comparinge the Iewes sinnes with ours maketh this collectiō If God spared not the naturall boughes take heede least he spare not the. And ther vpō he inferreth this admonition noli altum sapere sed time Be not to high minded but feare Againe he reasoneth thus vpon the olde the new lawe he that broke the lawe of Moyses beinge cōuicted by two or three witnesses died for the same without cōmiseration or mercye and how much more greeuous punishmēt doth he deserue which breaking the law of Christ by wilsull sinne treadeth the sonne of God vnder his feete polluteth the bloode of the new testament reprocheth the holye ghost In lyke maner reasoneth S. Peter and S. Iude towchinge the sinne of Angels and ours yf God spared not the Angels when they sinned but did thrust them downe to hell there to he tormented and to be kept vnto iudgement with eternall chaines vnder darckenes how much lesse will he spare vs And agayne yf the Angels which passe vs in power and strength are not able to heare gods execrable iudgement against thē what shall we doe Agayne in an other place he reasoneth thus yf the iust man shall har dlye be saued where shall the wickedman sinner appeare By which examples we are instructed to reason in lyke sorte yf God haue punished so seuerelie one sinne in the Angels in Adam and in other before reeited what shall I looke for which haue cōmitted so manie sinnes agaynst hym yf God haue dāned so manye for lesser sinnes thé myne be what will he do to me for greater yf Godhath borne longer with me then he hath done with many other whome he hath cut of without geuing them time of repentāce what reason is there that he should beare longer with me yf Dauid and other after their synnes forge euen them tooke suche paynes in afflictinge them selues for satisfaction of the temporall punishement in this lyfe what punishement remaineth for me either heere or in the wold to come for satisfaction of so manie synnes committed If it betrew that our sauyour saithe that the waie is harde and the gate narrow wherby men goe into heauen and that they shall answere for euerye ydle worde before they enter there what shal be come of me which doe lyue so easiea a lyfe and doe keepe no accounte of my deedes muche lesse of my wordes yf good men in olde time did take suche paynes for theyr saluatin yet as S. Peter saieth the verye iust were scarce saued what a state am I in which take no payne at all but doe lyue in all kynde of pleasure and wordly delytes These kyndes of consequentes were more trew and profitable for vs wherby we might enter into some consideration of our owne daunger and into some feare of the iudgementes of God for want wherof the moste parte of synnes amongest Christians are committed For so the holye scripture describinge dyuerscauses of wickednes among men putteth thes two for principall Fyrst the flatterye of the world 〈◊〉 laudatur peccator in desileriis animae 〈◊〉 For that the sinner is praysed in his lustes And secondly quia 〈◊〉 iudicia tua a 〈◊〉 eius For that thy iudgementes o lorde are not before his face And in the contrarye side speaking him selfe he saieth I haue kept the vvaies of our lorde haue not behaued my selfe impiouslie tovvardes God And he 〈◊〉 the reason therof immediatlie For that all his 〈◊〉 are in my sight And againe I haue feared thy iudgementes o lorde And againe I haue ben mindfull of thy iudgementes And how profitable this feare is he sheweth in the same place demaundinge this feare most instantlye at godes handes for so he prayeth stryke my fleshe thorough vvith thy feare o lorde And S. Paule after he had shewed to the Corinthians that we must all be presented before the tribunall of Christ maketh this cōclusion VVe knovveinge therfore thes thinges doe persvvsade the feare of our lorde vnto mē And S Peter after a longe declaration of the maiestie of God and Christ now rayning in heauen concludeth thus 〈◊〉 you call him father vvhich doth iudge euerye man accordinge to his vvorkes vvithout 〈◊〉 of persons doe you lyue'in feare duringe the 〈◊〉 of this your habitation vppon earth A 〈◊〉 lesson no doubt for all men but speciallie for those which by reason of their synnes and wicked lyfe doe remaine in 〈◊〉 and hatred of God and howerlye subiect as I haue shewed to the 〈◊〉 of his iudgementes whiche if 〈◊〉 once fall into they are both irreuocable and intollerable and they may be fallen into as 〈◊〉 and by as manie wayes as a man may come to death which are infinite especiallie to thē whoe by their wickednes haue lost the peculier protection of God and good Angels as I haue shewed and haue subiected them selues to the feendes of darckenes whoe do nothinge els but seeke their
as the fishe in the sea the grasse on the grounde the leaues of the trees or the partes of man vpon the face of the earth can grow moue or consist without some litle streame of vertne and power come to it cōtinualiie from Cod. So that thow must imagine God to stand as a most maiesticall sunne in the middest and from hym to passe foorth infinite beames or streames of vertue to all the creatures that are eyther in heauen earthe the ayer or the water to euerie parte therreof and vpon thes beames of his vertue all creatures to hange and yf he should stopp but any one of them it would destroye annihilate presentlie some creature or other This I saye yf thow shalt consider towchinge the maiestie of God and the infinite dread that all creatures haue of hym except onlye a sinner for the deuills also doe feare hym as S. Iames saieth thow wilt not meruaile of the seuere iudgement of God appointed for his offence For sure I am that very shame of the world maketh vs to haue more regarde in offendinge the poorest frinde we haue in this lyfe then a wicked man hath in offendinge God which is an intollerable contempt of so greate a maiestie But now if we adioine to this contemplation of maiestie an other consideration of his benefites bestowed vppon vs our defaut will grow to be far greater for that to iniurey hym whoe hathe done vs good is a thinge moste detestable euen in nature it selfe And there was neuer yet so fearce a harte no not amongest brute beastes but that it might be Wonne with curtesie and benefites but muche more amongest reasonable creatures dothe beneficence preuaile especiallie if it come from greate personages whose loue and frindfaippe declared vnto vs but in small gyftes doth greatlye bynde the hartes of the receauers to loue them agayne Consider then deare Christian the infinite good turnes and benefites which thow hast receaued at the handes of thisgreat God therby to winne the to his loue that thow shouldest leaue of to offende and iniurie him albeit no toague created ether of man or Angel cna expresse the one halfe of thes gyftes which thow hast receaued from hym or the valew of them or the greate loue hartie goodwill where with he bestowed them vppon the yet for some memorie sake I will repeate certaine generall and principall pointes therof wherunto the rest may be referred First then he hathe bestowed vppoa the the benifite of thy creation wherby he made the ofnothinge to the likenes of hym selfe and appointed the to so noble an ende as is to serue hym in this lyfe and to raigne with hym in the lyfe to come furnishinge the for the present with the seruice and subiection of all creatures The greatnes of this benefite may partlye be conceaued yf thow doe imagine thy selfe to lacke but any one parte of thy bodie as a legge an arme an eye or the lyke and that one should freelie geeue the same vnto the or yf thow wantest but any one sense as that thow were dease or blynde and one should restore sight or hearringe vnto the howe wooldest thow esteeme of this benefite how muche wouldest thow professe thy selfe beholdinge vnto him for the same and yf the gyft of one of these partes onlye would seeme such a benefite vnto thee how greate oughtest thow to esteeme the free gyste of so manye partes together Add to this now as I haue sayde that he hath created the to the lykenes of no other thinge but of hym selfe to no other ende but to be his honorable seruante in this world and his compartener in kynglie glorie for all eternitie to come and this he hath done to the beinge only a peece of durte or claye before Now ymagine thow of what maner of loue proceeded this But yet add further how he hathe created all this magnificent world for the and all the creatures therof to serue thee in this busines the heauen to gouuerne the and geeue the light the earthe and ayer and water to minister most infinite 〈◊〉 of creatures for thy vse and sustenance and hath made thee Lord of all to vse them for thy comforte and his seruice and what magnificent gyftes are these and what shamefull in gratitude is it to turne the same to the dishonour and iniurie of so louinge a geeuer as thow doest by vsinge them to serue the in sinne But yet consider a litle furder the benesite of thy redemption much greater then all the former which is that thow hauinge lost all those former benefites agayne and made thy selfe guyltie by synne of eternall punishment wherto the Angels were now deliuered for their synne committed before God chose to redeeme the not the Angels and for satisfyinge of thy fault to delyuer his owne onlie sonne to deathe for the O lorde what harte can conceaue the greatnes of this benefite Imagine thy selfe beinge a poore man haddest cōmitted a greeuous cryme against a kynges maiestie together with some greate mā of his cheefest nobilitie and that the kynge beinge offended highlye with you bothe shoulde notwith standinge pardon the and put the noble man to death and surder also beinge no other waye to saue thy lyfe should laye the paynes of deathe dew to the vppon his onlye sonne and heyre for thy sake how muche wouldest thow thincke that this kinge loued the how greatlye wooldest thow esteeme thy selfe beholdinge and bounden to that yōge prince which should offer hym selfe to his fathers iustice to dye for the a poore worme and not for the noble man as he would not dye for the Angels and to put his head in the haulter for thyne onlye offences couldest thow euer haue the harte to become enimie to this mā after or willinglye wittingly to offend 〈◊〉 and yet such is our case much more bounden towardes Christ and his father whome the moste of vs notwith standinge doe dailie offend dishonour and iniurey by synne But yet there follow on more benefites of God vnto vs as our vocation and iustificaton vocation wherby he hath called vs from infidelite to the state of Christians therby made vs partakers of this our redemption which insidels are not for albeit he payed the ransome for all in generall yet he hath not imparted the benefite therof to all but to such onlie as best it pleased his deuine goodnes to bestow it vpon After which folowed our iustification wherby we were not onlye set free from all our synnes committed before and from all payne and punishement dew to the same but also our sowles beutified and enriched with the infusion of his holie grace accompanied with the vertues theologicall as faith hope and charitie and with the gyftes of the holye ghost and by this grace weare made iust and righteous in the sight of God and entitled to the most blessed enheritance of the kyngdome of heauen After
these doe ensew a greate number of benefites together as to vs beinge now made the children and deare frindes of God and euerie one of them of infinite price and valew As the gvft of the holy sacramentes left for our comforte and preseruatiō beinge nothinge els but conduits to conuey godes grace vnto vs especialie these two which appertaine to all to witt the sacramēt of penance and of his blessed bodye bloode whereof the first is to purge our sowles from sin the seconde to feede and cōforte the same after she is purged The first is as a bathe made of Christ his owne bloode to washe and bath our woundes therein the seconde as a most comfortable and riche garment to couer our sowle withall after 〈◊〉 is washed In the first Christ hath left all his authoritie withe his spouse the church which he hath in heauen to remit sinnes in the seconde he hath left him selfe his owne fleshe and bloode to be a pretious foode to cherishe her withall Besides all these there is yet an other gift named our preseruation wherby God hath preserued vs from so manie daungers into whiche other haue fallen and wherin we had fallen also yf gods holye hande had not stayed vs as from heresie and infidelitie and manie other greeuous sinnes and especiallie from death damnation which longe a goe by our wickednes we deserued to haue bene executed vpon vs. Also there are the benefites of godlie inspirations and admonitiōs whereby God hath often both knocked in wardlye at the dore of our conscience and warned vs outwardley by so many wayes and meanes as are good bookes good sermōs good exhortations good compagnie good example of others and a hunderd meanes els which he at diuers tymes hath and doth vfe thereby to gaine vs and our sowles vnto his eternall kingdome by stirringe vs to abandon vitious lyfe and to betake our selues to his holy and sweete seruice All whiche rare and singuler benefites beinge measured ether accordinge to the valew of them selues or accordinge to the loue of that harte from which they do proceede ought to moue vs most vehementlie to gratitude towardes the geeuer VVhich gratitude shoulde be to resolue our selues at length to serue hym vnfaynedlie and to prefer his fauoure before all wordlye or mortall respectes what soeuer Or yf we can not obtaine so muche of our selues yet at leastwise not to offende hym anye more by our sinnes and wickednes There is not so feerse or cruell a nature in the worlde as I noted before but is mollified allured and wonne by benefites And stories do make reporte of straunge examples in this kynde euen among brute beastes as of the gratitude of lyons dogges and the lyke towardes their maisters and benefactours Onlie an obstinate sinner is he among all the sauage creatures that are whome nether benefites can moue nor curtisies can mollifie nor promises can allure nor gyftes can gayne to the faithfull seruice of God his Lorde and maister The greatest synner that is in the worlde if he geeue his seruaunte but twentie nobles a yere or his tennant some litle farme to lyue vppon and yf for this they serue hym not at a becke he cryeth out of their ingratitude and yf thei shoulde further malitiouslie seeke to offende hym and to ioyne with his professed enimye against him how intollerable a matter woolde it seeme in his sight and yet he hym selfe dealinge muche more ingratfullie and iniuriouslie with God thinketh it a matter of no consideration but easely pardonable I saie he dealeth more ingratfullie with God for that he hath receaued a thowsand for one in respect of all the benefites that a mortall man can geeue to an other For he hathe receaued all in all from God the bread wich he eateth the grounde which he treadeth the light which he beholdeth together with his eyes to see the sunne and fynallye what so euer is within or without his bodie as also the mynde with the spirituall gyftes therof wherof eche one is more worth then a thowsand bodies I say also that he dealeth more iniuriouslie with God for that notwithstandinge all thes benefites he serueth godes open enemie the deuill and committeth dailie synne and wickednes which God hateth more then anye harte created can hate a mortal enemye beinge that in verye deede whiche persecuted his Sonne our Saueoure with such hostilitie as it tooke his most precious lyfe from hym nayled hym fast to the woode of the crosse Of this extreme ingratitude and iniurie God hym selfe is enforsed to complaine in diuers places of the scripture as where he saithe Retribuebant mihi mala pro bonis They returned me home euill for good And yet much more vehementlie in an other place he calleth the heauens to witnes of this iniquitie sayinge Obstispescite coeli super haec O you heauens be you astonisned at this As yf he should saye by a figuratiue kynde of speeche goe out of your wittes you heauens with meruaile at this incredible iniquitie of man to wardes me For so he expoundeth the whole matter more at large in an other place Audite caeli auribus percipe terra harken ye heauens and 〈◊〉 earth bende hither thine eares filios enutriui exaltaui ipsi autem spreuerunt me I haue norished vp children and haue exalted them and now they contemne me VVhat a pitefull complainte is this of God against most vile and base wormes of the earth but yet God amplyfieth this iniquitie more by certaine examples and comparisons The oxe sayeth he knoweth his owner and the asse knoweth the maunger of his Lord and maister but yet my people knoweth not me Wo be to the synfull nation to the people loden vvith iniquitie 〈◊〉 this naughtie seede to wicked children VVhat complaint can be more vehement then this what threatninge can be more dreadfull then this woe commynge from the mouth of hym which may punishe vs at his pleasure VVherefore deare brother if thow haue grace cease to be vngratefull to god any longer cease to offend hym whiche hath by so many waies preuented the withe benefites cease to render euill for good hatred for loue contempt for his fatherlie affection towardes the. He hath done for the all that he can he hath geeuen the all that thow art yea and in a certayne maner all that he is worthe hym selfe and meaneth besydes to make the partaker of all his glorie in the world to come and requireth no more for all this at thy handes but loue and gratitude O deare brother why vvilt thow not yelde hym this why wilt thow not doe as muche to him as thow wooldst haue an other mā to doe to the for lesse then the ten thowsanthe parte of thes benefites which thow hast receaued for I dare well saye that if thow haddest geeuen a man but an almes at thy dore thow wooldest thinke hym bounde to loue
the for it albeit thow haddest nothinge in thee worthe loue besydes But now thy lorde besydes thes his gyftes hath infinite causes to make the loue hym that is all the causes which any thinge in the worlde hath to puchase loue and infiinte more besydes For yf all the perfections of all thinges created in heauē and in earth which doe procure loue were put together in one as all their bewtie all their vertue all their wisedome all their sweetnes all their nobilitie all their goodnes and the lyke yet thy lorde Sauycur whome thow contēnest doth passo all this and that by infinite and infinite 〈◊〉 for that he is not onlie all thes thinges together but also he is verie bewtie it selfe vertue it selfe wisedome it selfe sweetenes it selfe nobilitie it selff goodnes it selff and the verie fountaine and welspringe where hence all thes thinges are deriued by litle peeces and parcels vnto his creatures Be a shamed then good Christian of this thy ingratitudo to so greate so good beuntifull a Lord and resolue thy selfe for the tyme to come to amende thy course of lyfe and behauyour towardes hym Say with the prophet which had lesse cause to saye so then thow Domine propitiaro peccato meo multum est enim O lord pardon me myne offence for it is greate in thy sight I know there is nothinge o lorde which dothe so muche displease the or drye vpp the fountaine of thy mercye so byndeth thy handes from doinge good as ingratitude in the receyuers of thy benefites wherin hetherto I haue exceeded all others but I haue done it o lord in myne ignorance not conslderinge thy gyftes vnto me nor what accounte thow wouldest demaunde againe of the same But now seinge thow hast vouchsafed to make me woorthie of this grace also wherby to see and knowe myne owne state and defaut I hope hereafter by direction of the same grace of thyne to shew my selfe a better childe towardes the. O lord I am ouercome at the lēgthe with cōsideratiō of thy loue and how can I haue the harte to offend thee hereafter seinge thow hast preuented me so manye wayes with benefites euē when I demaunded not the same can I haue handes euermore to sinne against thee whiche hast geeuen vpp thyne owne most tender handes to be nayled on the crosse for my synnes heretofore no no it is to greate an iniurie against thee o lord woe worth me that haue donne it so often heretofore But by thy holye assistance I trust not to returne to suche iniquitie for the tyme to come to which o lord I beseeche the for thy mercie sake from thy holie throne of heauen to saie amen Of vvhat opinion and feelinge vve shal be to vvchinge these matters at the tyme of our deathe CHAP. VIII THe holy scriptures doe teach vs and experience maketh it plaine that duringe the tyme of this lyfe the commodities preferments and pleasures of the worlde doe possesse so stronglye the hartes of manye men and doe holde them chayned with so forcible enchauntmentes beinge forsaken also vpon their iust desertes of the grace of God saye and threaten what a man can and bringe against them all the whole scripture euen from the begynninge of genesis to the end of the Apocalips as in deede it is all against synne and synners yet will it preuaile nothinge with them beinge in that lamentable case as other they beleeue not or esteeme not what so euer is saide to that purpose against their setled lyfe aud resolution to the contrarye Of this we haue infinite examples in scripture as of Sodome and Gomorra with the cities aboute which could not heare the war ninges that good Lot gaue vnto them Also of Pharao whome all that euer Moyses could doe ether by signes or sayinges moued nothinge Also of Iudas whoe by no faire meanes or threatninges vsed to him by his maister would change his wicked resolution But especialye the prophets sent from God from tyme to tyme to disswade the people from their naughtie lyfe and consequentlye from the plagues hanginge ouer them doe geeue abundant testimonie of this complainiage euerie where of the hardnes of synners hartes that wold not be moued with all the exhortations preachings promisses allurementes exclamations threatnings thunderinges that they could vse The prophet zacharie shall testifie for all in this matter whoe saieth of the people of Israell a litle before theire destruction Hoc ait do minus exercituum et ce This sayeth the Lorde of hostes iudge iustlie and so forthe And presentlie he addeth And they vvould not attende but turninge their backes uvent auvaye and stopped their eares to the ende they might not heare and they did put their hartes as an adamant stone to the end they might not heare the lavve and the vuordes vvhich God did send in his spirite by the handes of the former prophetes vvherby godes greate indignation vvas sturred vpp This then is and alwayes hath ben the fashion of worldlinges reprobate persons to harden their hartes as an adamant stone against anye thinge that shal be tolde thē for the amendement of their liues and for the sauinge of their soules VVhyles they are in healthe and prosperitie they will not know God as in an other place he complaineth Marye yet as the prophet saieth God will haue his daye withe thes men also when he wil be knowen And that is cognoscetur dominus iudicia faciens God vvill è knovven uvhen he begynneth to doe iudgment and this is at the daye of deathe which is the next dore to iudgement as S. Paule testifieth sayinge it is appointed for euill men once to dye and after that ensewe 〈◊〉 This I saye is the day of God most terrible sorowfull and full of tribulation to the wicked wherin God wil be knowen to be a righteous God and to restore to euerye man accordinge as he hath donne vvhile he liued As S. Panle sayeth or as the prophet describeth it he vvilbe knovven then to be a terrible God and such a one as taketh avvaye the spirite of princes a terrible God to the kynges of the 〈◊〉 At this daye as there wil be a greate change in all other thinges as mirth wil be turned into sorow laughinges into weepinges pleasures into paynes stoutnes into feare pryde into dispaire and the like so especiallie will there be a straunge alteration in iudgemēt and opinion for that the wisedome of God wherof I haue spoken in the former chapters and which as the scripture saieth is accounted folye of the wise of the vvorld will then appeare in her likenes as it is in verie deede wil be confessed by her greatest enimyes to be onlietrew wisedome and all carnall wisdome of worldlinges to be meere folye as God callethe it This the holye scripture setteth downe clerelye when it describeth the verie speeches and lamentations of the wise men of this
transitorie worlde whiche is but a cotage to his owh eternall habitatiō what power what magnificence what Maiestie hath he shewed what heauens and how wounderfull hath he created what infinit starres and other lights hath he deuised what elements hath he framed and how maruailouslie hathe he cōpacte thē together The seas tossing and tumbling without rest and replenished with infinite sortes of fishe the ryuers running incessantlie through the earth like veins in the bodie and yet neuer to be emptie nor ouerflow the same the earthe it selfe so furnished with all varietie of creatures as the hundredth part thereof is not employed by man but onelie remaineth to shew the full hand and strong arme of the creator And all this as I saied was done in an instant with one woord onelie and that for the vse of a small time in respect of the eternitie to come VVhat then shall we imagin that the habitatiō prepared for that eterni tie shall be yf the cotage of his meanest seruant that made onelie for a time to bearof as it were a shower of rayne be so princelie so gorgeouse so magnificet so Maiesticall as we see this worlde is what must we think that the kings palace it selfe is appointed for all eternitie for hym and his freends to raigne together VVe must needs think it to be as great as the power and wisdome of the maker could reache vnto to perfourme and that is incomparablie and aboue all measure infinite The greate king Assuerus which raigned in Asia ouer a hundred twentie and seuen prouinces to discouer his power and riches to his subiects made a feast as the scripture sayeth in his citie of Susa to all princes states and potentates of his dominiōs for a hundred and fovverscore dayes together Esay the prophet sayeth that our God and lorde of hoosts vvill make a solemne banquet to all his people vpon the hill and mount of heauen and that a haruest banquet of fatt meates pure vvines And this bāquet shal be so solemne as the very sonne of God hym selfe cheefe Lorde of the feast shal be contēt to gyrd hym selfe and to serue in the same as by his ovvn vvoordes he promiseth VVhat maner of banquet then shall this be hovv magnificent hovv maiesticall especiallie seing it hath not onely to endure a hundred and fower score dayes as that of Assuerus dyd but more than a hundred and fourscore millions of ages not serued by men as assuerus feaste was but by angels the verie sōne of God hym selfe not to open the povver and riches of a hundred tvventie and seuen prouinces but of God hym selfe king of kings lorde of lordes vvhose povver and riches are vvithout end and greater than all his creatures together can conceaue Hovv gloriouse a banquet 〈◊〉 this be then hovv triumphāt a ioy of this festiuall day o miserable foolish childeren of men that are borne to so rare and singular a dignitie and yet can not be brought to cousider loue or esteeme of the same Other such considerations there be to shew the greatnesse of this felicitie as that yf God hathe geuen so many pleasures cōfortable gyfts in this lyfe as we see are in the worlde being a place notwthstanding of banishment a place of sinners a vale of miserie and the time of repenting weeping and wayling what will he doe in the lyfe to come to the iust to his freends in the time of ioye and mariage of his sonne This was a moste forcible consideration with good S. Augustin whoe in the secret speeche of his soule with god said thus O Lord yf thou for this vile bodie of oures geue vs so great and Innumerable benefites from the firmament from the ayer from the earth from the sea by light by darkenesse by heate by shadow by dewes by showers by windes by raines by byrds by fishes by beasts by trees by multitu de of hearbes varietie of plants by the ministerie of all thy creatures O sweet lorde what maner of things how great how good and how innumerable are those which thou haste prepared in our heauenlie countrie vvhere vve shall see thee face to face yf thou doe so greate things for vs in our priso vvhat vvilt thou geue vs in our palace yf thou geuest so many things in this vvorld to good euill men together vvhat hast thou layd vp for onelie good men in the vvorld to come yf thine enemies and freends together are so vvell prouided for in this lyfe vvhat shall thy onelie freends receaue in the lyfe to come yf there be so great solaces in these dayes of teares vvhat ioye shall there be in that day of Mariage yf our iayle cōtain so great matters vvhat shall our countrie and kingdome doo O my lord God thou art a great God and great is the multitude of thy magnificence and sweetnesse And as there is no end of thy greatnes nor nūber of thy wisdom nor measure of thy benignitie so is there nether end number nor measure of thy rewardes towards them that loue and fight for thee Hither to S. Augustin An other way to coniecture of this felicitie is to consider the great promises whiche God maketh in the scriptures to honour and glorifie man in the lyfe to come VVho so euer shall honor me sayeth God I vvill glorifie hym And the prophet Dauid as it were complaineth ioyfullie that Gods freends were to muche honoured by hym VVhiche he might with muche more cause haue sayd yf he had liued in the new testament and had heard that promisse of Christ whereof I spake before that his seruants should sitt down banquet that him selfe wolde serue minister vnto them in the kingdome of his father Vvhat vnderstanding can cōceaue how great this honour shall be But yet ī some part it may be gessed by that he sayeth that they shall sitt in iudgement with hym and as S. Paul addeth shall be Iudges not onelie of men but also of Angels It may also be coniectured by the exceedinge greate honour whiche god at certain times hathe done to his seruants euen in this lyfe VVherin notwithstanding they are placed to be despised not to be honoured VVhat great honour was that he dyd to Abraham in the sight of so many kings of the earth as of pharao Abimalech Melchiseedech and the like Vvhat honour was that he dyd to Moyses Aaron in the face of Pharao all his court by the wōderfull signes that they wrought VVhat excessiue honour was that he dyd to holie Iosue when in the sight of all his armie he stayed the sunne and Moone in the middest of the firmament at Iosue his appointement obeyng therein as the scripture sayeth to the voice of a man what honour was that he dyd to Esay in the sight of kinge Ezechias when he made the sunne to goe backe tenne
degrees in the heauens what honour was that he did to helias in the sight of wicked Achab when he yelded the 〈◊〉 in to his hands and permitted hym to say that nether raine nor dewe should fall vppon the ground for certain yeres but by the woordes of his mouthe onely what honour was that he dyd to Elizeus in the sight of Naaman the noble Syrian whome he cured onelie by his woorde from the Liprosie and his bones after his death raysed by onelie touching he dead to lyfe finallie not to alleage more examples heerin what singular honour was that he gaue to all the Apostles of his sonne that as many as euer they layd hands on were healed from all infirmities as S. Lucke sayeth Nay whiche is yet more the verie girdles and napkins of S. Paul did the same effect and yet more than that also as many as came within the onelie shadow of S. Peter were healed from their diseases Is not this maruailous honour euen in this lyfe was there euer Monarche prince or potentate of the worlde whiche coulde vaunt of suche points of honor And yf Christ dyd this euen in this worlde to his seruants whereof notwithstanding he saith his kingdome was not vvhat honour shall we think he hath reserued for the worlde to come where his kingdome shall be where all his seruants shall be crowned as kings with hym An other declaration yet of this matter is layd down by diuines for opening of the greatnesse of this beatitude in heauen and that is the consideration of three places whereto man by his creation is appointed The first is his mothers wombe the second this present world the third is caelum Empireum whiche is the place of blysse in the lyfe to come Now in these three places we must holde the proportion by all reason whiche we see sensiblie to be obserued betwene the first two So that Looke in what proportion the socond doeth differ from the first in like measure must the third differ frō the second or rather muche more seing that the whole earth put together is by all Philosophie but as a pricke or small point in respect of the maruailouse greatnesse of the heauens By this proportion then we must say that as farre as the whole worlde dothe passe the womb of one priuate vvoman so muche in all beautie delites and maiestie dothe the place of blisse passe all this whole worlde And as muche as a man liuing in the worlde dothe passe a child in his mothers bellie in strength of bodie beautie witt vnderstanding learning and knowlege so muche and farre more doeth a Saint in heauen passe men of this worlde in all these things and many more besides And as muche horrour as a man wolde haue to turne into his mothers wombe againe so muche wolde a glorified soule haue to returne into this worlde againe The nyene moneths also of lyfe in the mothers wombe are not so litle in respect of mans lyfe in the world as is the longest lyfe vpon earth in respect of the eternall lyfe in heauen Nor the blyndenesse ignorance and other miseries of the childe in his mothers wombe are any way comparable to the blyndenesse ignorance other miseries of this lyfe in respect of the light cleare knovvlege and other felicities of the lyfe to come So that by this also some coniecture may be made of the matter whiche we haue in hand But yet to consider the thing more in particular it is to be noted that this glorie of heauen shall haue two partes the one called effentiall belonging to the soule the other called accidentall belonging to the bodie The essentiall cōststeth in the vision of God as shal be shewed after The accidentall consisteth in the chaunge and glorification of our flesh after the generall resurrection that is wherby this corruptible bodie of ours shall put on incorruption as S. Paul sayeth and of mortall become immortall All this flesh I saye of oures that now is so combersome aggreeueth the mynde that now is so infested with so many inconueniences subiect to so many mutations vexed with so many diseases defilede with so many corruptions replenished with so infinite miseries and calamities shall then be made g'oriouse most perfect to endure for euer without mutatiō to raigne with the soule worlde without end And for this purpose as diuines doe proue it shal be endewed with certayne qualities gyftes from God which holy S. Anselm whome in this matter I will folow doeth reckon to be seuen to wit beawtie agilitie fortitude penetrabilitie health pleasure perpetuitie all whiche ether want in the damned bodies or else the contraries thereof are fownd in the same And first touching the beautie of glorified bodies how great it shal bee our Sauiour hym selfe declareth when he sayeth At that daie shall the Iust shine as the sunne in the kingdome ef their father A maruailouse sayeing of Christ in humane sense almost incredible that our putrified bodies should shine become as cleare as the sunne VVhereas in the contrarie parte the bodies of the damned shall be as black and vglie as silthe it selfe The second qualitie is agilitie or velocitie whereby the glorified bodie is delyuered from this lumpishe heuinesse wherewith it was pestered in this lyfe and made as light as the Angels them selues whiche are spirits doe passe frome place to place with infinite swiftnesse as also doe ascend descēd of them selues against the nature of corruptible bodies whereas in the mean space the damned bodies shall be bound both hand foote not able to moue as the scripture signifieth The third qualitie is strengthe where withe the glorified bodie shall so abunde as Anselmus sayeth as he shall be able to moue the whole earth yf he wolde cōtrarywise the damned body shall be so weake impotent as he shal not be able o remoue the verie wormes frome his own face eyes The fowerth qualitie shall be penetrabilitie or libertie of passage whereby the glorisied bodie shal be able to pearse penetrate any other bodie as to goe thorough walles doores the earth or firmament without resistance contrarie to the nature of a corruptible bodie So vve see that Christ his bodie glorified after his resurrection passed in to his disciples the dores being shut and pearsed also the heauens at his ascention as the scripture sayeth The fyfthe qualitie is healthe vvhereby the glorified body shall be delyuered from all diseases paines of this lyfe and from all troubles and encombrances belonging to the same as sinne eating drinking sleeping and the like and shal be sett in a moste perfect and florishing state of healthe neuer decayable again vvhereas the damned bodie incontrarye maner shall be filled and stuffed vvith as many diseases paines torments bothe invvardlie and ovvtvvardlie as
number of suche my selfe to my singular comfort in beholding the strong hand and exceeding bountifullnesse of gods sweetnes towardes them in this case Oh deare brother no tongue can expresse what I haue seene herein and yet savve I not the least parte of that whiche they felte But yet this maye I saye that those which attend in the Catholique Curche to deale with soules in the holie sacrament of cōfession are in deede those wherof the prophet sayeth that they voorke in multitudes of vvaters doe see the maruailes of God in the depthe In tho depthe I saye of mens consciences vttered with infinite multitudes of teares when God toucheth the same with his holy grace Beleeue me good reader for I speake in trueth before our Lord I esus I haue seene so great and exceeding consolations in diuers great synners after their conuersion as no harte can almoste conceaue and the hartes which receaued them were hardlie able to contayno the same so abundantlie stylled downe that heanenlie dewe from the moste liberall and bowntefull hand of God And that this may not seme straunge vnto thee thou must knowe that it is recorded of one holy man called Effrem that he had so maruailous great consolations after his conuersion as he was often constrayned to crye owt to God O Lord retyre thy hand from me a litle for that my hart is not able to receaue so extreeme ioye And the lyke is wrytten of S. Barnard whoe for a certayne tyme after his conuersion from the world remayned as is it were depriued of his senses by the excessiue consolations he had from God But yet yf all this can not moue thee but that thou wilt still remayne in thy distrust heare the testimonie of one whome I am sure thou wilt not discredit especiallie speaking of his owne experience in him selfe And this is the holye martyr and doctor S. Cyprian who writing of the verie same matter to a secret freend of hys called Donatus cōfesseth that he was before his cōuersion of the same opinion that thou art of to witt that it was impossible for hym to chaunge his maners and to fynde such comfort in a vertuous lyfe as after he dyd being accustomed before to all kynde of loose behauiour Therfore he begynneth his narration to his freend in this sort Accipe quod sentitur anteque discitur c. Take that which is first felte before yt be lear ned so foloweth on with a large discourso sheweing that he proued now by experiēce which he coulde neuer beleeue before his conuersion thoghe God had promised the same The lyke writeth S. Austen of him selfe in his bookes of confession shewing that his passions wold needes persuade hym before his conuersion that he should neuer be able to abyde the austeritie of a vertuous lyfe especiallie touching the sinnes of the flesh wherin he had lyued wantonlie vntil that tyme it seemed vnpossible that he coulde euer abandon the same lyue chaste which notwithstanding he fownd bothe easie pleasant and without all difficultye afterward For whiche he breaketh into these woordes to God my God lett me remember and confesse thy mercyes to wardes me lett my verie bones reioyse and saye vnto thee O lord vvho is lyke vnto thee thow hast broken my chaynes and I will sacrifice to thee a sacrifice of thankesgeuing These chaines were the chaines of cōcupiscence wherby he stoode bounden in captiuitie before his conuersion as he there cōfesseth but presentlie therevpon he was delyuered of the same by the blessed helpe of gods moste holye grace My counsaile should be therfore gentle reader that seyng thou hast so manye testimonies examples reasones and promises of this matter thow shouldest at least proue once by thyne owne experience whether this thing be true or no especiallie seying it is a matter of so great importance so worthie thy triall that is cōcerning so neare thy eternall saluation as it dothe If a meane felowe should come vnto thee and offer for hazarding of one crowne of golde to make thee a thowsād by Alchymie thogh thou shouldest suspect hym for a cousiner yet the hope of gayne being so great and the aduenture of so small losse thou woldest goe nighe for once to proue the matter And how muche more shouldest thow doe it in this case where by proofe thow canste leese nothinge and if thow speede well thow mayest gayne as muche as the euerlastinge ioye of heauen is woorthe But yet heere by the way I may not lett passe to admonishe thee of one thing which the auncient fathers and saintes of God that haue passed ouer this ryuer before thee I meane the ryuer deuiding betwene gods seruice and the world doe affirme of their owne experience and that is that as soone as thow takest this worke or resolution in hand thow must expect great encounters strong impedimentes sharpe contradictions and fearce temptations thow must expect assaultes combates and open warre within thy selfe This S. Cyprian S. Austen S. Gregorie and S. Barnard doe affirme vppon their owne proofe This doe Cyrill and Origen shew in diuers places at large This dothe S. Hillarie prooue bothe by reasones and exāples This dothe the scripture it selfe forewarne thee of sayeinge My sonne vvhen thovv art to come to the seruice of God stand fast in iustice and in feare and prepare thy mynde unto temptation And the reason of this is for that the deuill possessing quietlie thy soule before laye still and sought onelie meanes to cotent the same by putting in new and new delites and pleasures of the fleshe But when he seeth thow offerest to goe from hym he begynneth streight to rage and to moue sedition within thee to tosse vp and downe bothe heauen and earthe before he will leese his kyngdome in thy soule This is euident by the example of hym whome Christ coming downe from the hyll after his transfiguration delyuered from a deafe and dumme spirite For albeyt this deuill wolde seeme nether to heare nor speake while he possessed that bodye quietlie yet when Christ cōmaunded hym to goe out he bothe hearde and cryed out and dyd so teare and rent that poore bodie before he departed as all the standers by thought it in deede to be deade This also in figure was shewed by the storie of Laban who neuer persecuted his sonne in law Iacob vntill he wolde depart from hym And yet more was this expressed in the doeinges of Pharao whoe after once he perceaued that the people of Israel meant to departe hys kyngdome neuer ceassed greeuouslie to afflict thē as Moyses testifieth vntill God had vtterlie delyuered them out of his handes with the ruyne and destruction of all their enemies VVhiche euent all the holie doctors and saintes in gods churche haue expounded to be a playnfigure of the deliuerie of soules from the tyrannie of the deuill And now yf
nakednes and other īfirmities cōtracted by that fall VVherfore we that take pryde and glorie in apparell doe as muche as yf a beggar should glorie and take pride of the olde cloutes that do couer his sores S. Paul sayd vnto a byshope Yf vve haue vvhervuithall to couer our selues lett vs be content And Christ touched deeplie the daunger of nyce apparell when he cōmended so muche S. Iohn Baptist for his austere attire adding for the contradictorie Qui mollibus vestiuntur in domibus regni sunt They which are apparelled in soft and delicate apparell are in kynges courtes In kynges courtes of this world but not in the kynges court of heauen For which cause in the descriptiō of the riche man damned this is not omitted by Christ That he vvas apparelled in purple and sylke It is a wounderfull thing to consider the different proceeding of God and the world heerin God was the first tayler that euer made apparell in the world and he made it for the most noble of all our auncestous in paradise yet he made it but of beasts skynnes And S. Paul testifiethe of the noblest saintes of the olde testament that they were couered onelye withe goates skynnes and with the heares of Camelles VVhat vanitie is it then for vs to be so curious in apparell and to take suche pryde therein as we doe we robbe and spoyle all creatures almoste in the worlde to couer our backes and adorne our bodies withall From one we take his woolle from an other his skynne from an other his furro and from some other their verie excrementes as the silk which is nothinge els but the excremētes of wormes Nor cōtēt with this we come to fishes doe begge of them certaine pearles to hang about vs. VVe goe doune into the grounde for golde and siluer turne vp the sandes of the sea for pretious stones and hauing borowed all this of other creatures we iett vp and doune prouoking men to looke vpon vs as yf all this nowe were our owne VVhen the stone shyneth vppon our fingar we will seeme forsoothe therby to shyne VVhen the siluer and silkes doe glyster on our backes we looke bigge as yf all that beautie came from vs. And so as the prophet saythe we passe ouer our dayes in vanitie doe not perceaue our owne extreme folie The second generall braunche whiche S. Iohn appointeth vnto the vanitie of this lyfe is concupiscence of the eyes wherunto the auncient fathers haue referred all vanities of riches and wealthe of this world Of this S. Paul writeth to Timothie Geue commaundemēt to the riche mē of this vvorld not to be highe mynded nor to put hope in the vncertaintie of their riches The reason of which speeche is vttered by the scripture in an other place when it sayeth Riches shall not profitt a man in the daye of reuenge That is at the daye of deathe Ludgement which thing the riche men of this world doe cōfesse them selues thoghe to late when they crye diuitiarum iactantia quid nobis contulit what hathe the brauerie of our riches profited vst All whiche dothe euidentlie declare the great vanitie of worldlye riches whiche can doe the possessoure no good at all when he hathe most reed of their help Riche men haue slept theyr sleepe saythe the prophet and haue found nothing in theyr handes that is riche men haue passed ouer this lyfe as men doe passe ouer a sleepe imaginyng them selues to haue golden mountaines and treasures and when they a wake at the daye of their deathe they fynde themselues to haue nothinge in theyr handes In respect wherof the prophet Baruch asketh this question VVhere are they novu vvhiche heaped together golde and syluer and vvhiche made no end of their scrapyng together And he answereth hym selfe immediatlie Exterminati sunt ad inferos descenderūt They are now rooted owte and are gone downe vnto hell To lyke effect saythe S. Iames. Now goe to you riche men weepe and howle in your miseries that come vpon you your riches are rotten and your golde and syluer is rustie the rust therof shall be in testimonie against you it shall feede on your fleshe as fire you haue hoarded vpp wrathe for your selues in the last daye If wealthe of this world be not onelie so vaine but also so perilous as here is affirmed what vanitie then is yt for men to sett their myndes vpon it as they doe S. Paul sayeth of him selfe that he esteemed it all but as dung And he had great reasō surely to say so seing in deed they are but dung that is the verie excrementes of the earthe fownde onelie in the moste barraine places thereof as they can tell which haue seene their mines VVhat a base matter is this then for a man to tye his loue vnto God commaunded in the olde law that what soeuer dyd goe with his breast vpon the ground should be vnto vs in abhomination How muche more then a reasonable man that hathe glewed his hart and soule vnto a peece of earthe VVe came in naked vnto this vvorld naked vve must goe foorthe again saycthe Iob. The mylle wheele stirrethe much aboute and beateth it selfe from daye to daye and yet at the yeres end it is in the same place as it was in the begynning so riche men let them toyle and labour what they can yet at their deathe must they be as poore as at the first daye wherein they were borne VVhen the riche man dyeth say the Iob he shall take nothing with hym but shall close vp his eyes and finde nothing Pouertie shall laye handes vpon hym and a tempest shall oppresse hym in the night a burning wynde shall take hym awaye a hurle wynde shall 〈◊〉 hym from his place yt shall rushe vpon hym shall not spare hym it shall bynde his handes vpon hym and shall hysse ouer hym For that it seeth his place whether he must goe The prophet Dauid in lyke wyse forewarneth vs of the same in these woordes be not afeard when thou seest a man made riche and the glorie of his house multiplied For when he dyeth he shall take nothing with hym nor shall his glorie descend to the place whether he goeth he shall passe into the progenies of his auncestoures that is he shall goe to the place where they are who haue liued as he hathe done and world without end he shall see no more light All this and muche more is spoken by the holie ghoste to signifie the dangerous vanitie of worldlie weal the and the folie of those men who laboure so muche to procure the same with the eternall peril of their soules as the scripture assureth vs. If so many phisitions as I haue heere alleaged scriptures should agree together that suche or suche meates were vencomus perillsome I think fewe wold geue the aduenture
betymes in the morning to see me but you shall not fynde me It is bothe dreadefull lamentable which the prophet sayeth of suche as deferre their conuersion from tyme to tyme Conuertentur ad vesperam famem 〈◊〉 vt canes circuibunt ciuitatem They will conuert them selues to God at the euenyng and then shall they suffer hungar as dogges and shall runne about the citie The woordes that goe immediatlie before and doe immediatlie ensue after doe expresse more playnlie the greatnes of this threate For before the verse is Aitend o Lord to visit all nations take no mercie vpon all those whiche vvoorke iniquitie That is which woorke iniquitie vnto the ende And immediatlye after enseweth These men shall speake uuith their mouthe and a svvorde shall be in their lypper for vvhoe hath heard them and thou o Lord snalt skoffe at them That is these men in their last extremitie shall crye vehementlie for help and their crye shall be as sharp to pearse mens eares as a swoord is and yet notwithstaÌ„ding no man shall heare them and thou o Lord whiche onelie cannest help them shalt be so farre of from hearing or pityeing their case as thou shalt also laugh at their miserie and destruction By all whiche is signified the greate calamitie of suche as deferre their conuersion vnto the laste daye expressed by three circumstances in the former sentence alleaged For first he sayeth they vvill turne at the euenyng that is at the howre of deathe For as the euening is the ende of the daye and the begynning of night euen so is this tyme the ende of light and the begynning of all darkenes vnto the wicked In whiche sense Christ sayd I must vvorke the vvorkes of hym that sent me vvhiles the day lasteth for night vvill come on vvhen no man can vvorke more At this tyme theÌ„ that is at this euening in this twye light betwene daye and darkenes vvhen the pleasant brightnes heate of all sunne beames is past the brightnes I meane of honour of vainglorie and of worldlie pompe is consumed when the heat of coÌ„cupisceÌ„ce of carnall loue of delicate pleasures is quenshed when the beautyfull sommer daye of this lyfe is ended and the boysterous wynter night of deathe draweth on then sayeth the prophet will the wicked man turne vnto God then will he repent then will he resolue hym selfe and make his conuersion But what shall this be accepted you haue heard the prophets request to God Non miserearis Doe not take mercie on them Not for that the prophet wisheth God to be vnmercifull but for that he knewe gods iustice towardes suche men VVhose miserie in this extremitie he expresseth further by sayeing they shall suffer hungar as dogges whiche is as yf he should haue sayed euen as dogges wheÌ„ they are hungrie are ravynous and do seeke by all meanes for meate be it neuer so homelye and will refuse nothing that is offered but will deuoure all those thynges most gredilie which they contemned whiles their bellies were full so these men that wolde not heare of penance while they were in health will now admitt any thyng make straunge of nothing Now I saye when they can lyue no longer will they promyse any paynes what prayer you will what fasting you will what almes deedes you can desire what austeritie soeuer you can imagine they will promyse it I saye vpon condition they myght haue lyfe agayne vpon condition that the daye might be prolonged vnto them thoghe yf God shoulde graunt them their request as many tymes he doeth they wolde performe no one point therof but be as careles as they were before yet for the preset you shall see them as hungrie as dogges sayeth the prophet most redye to 〈◊〉 any thyng that may be deuised for their saluation And not coÌ„temed with this the same prophet addeth yet a further clause of miserie And that is that they shall circuite or runne aboute the citle euen as dogges doe when they are hungrie putting in their heades at euerie dore for 〈◊〉 â—…Worsâ—… it be with great 〈◊〉 to be beaten owt agayne This expresseth an vnspeakable distresse and calamitie of wicked men at the last daye when they shall circuite and runne about the whole citie of God bothe in heauen and earthe to seeke help and shall finde none VVhen they shall crie with sighes and groones as pearsing as a swoorde and yet shall not be heard For whether will they turne them selues in this distresse vnto their worldlie wealthe power or riches alas they are gone and the scripture sayeth riches shall not profitt in the daye of reuenge VVill they turne vnto their carnall freends But what comfort can they geue besides onelye weeping and comfortles mourning will they aske helpe of the saints in heauen to praye for theÌ„ in this instant it is good surelie so to doe but yet they can not chuse but remember what is writen The saintes shall reioyse in glorie exultation shal be in their throotes and tvvo edged svvoordes in their handes to take 〈◊〉 vpon nations and increpations vpon people to bynde kynges in fetters and noble men in manacles of yron to execute vpon them the prescript iudgement of God and this is the glorie of all his 〈◊〉 Their onelye refuge then must be vnto God who in deed is the onelie surest refuge of all but yet in this 〈◊〉 the prophet sayeth here that he shall not heare them but rather contemne and 〈◊〉 he at their miserie Not that he is contrarie to his promise of receauing a synner at what tyme soeuer he repenteth and turneth from his sinne But for that this turning at the last day is not commonlie true repentance and conuersion for the causes before rehearsed To conclude then this matter of delaye what wyse men is there in the woorlde who reading this will not feare the deferring of his coÌ„uersioÌ„ thoughe it were but for one daye who doeth know whether this shal be the last daye or no that euer God will call him in God sayeth I called and you refused to come I held owt my hand and you wolde not looke towardes me and therfore will I forsake you in your extremitie He doeth not saye how many times or how loÌ„g he dyd call and holde owt his hand God sayeth I stand at the dore and knocke But he sayeth not how often he doeth that or how many knockes he geeueth Agayne he sayde of wicked Iezabel the faigned prophetesse in the Apocalips I haue geuen her time to doe penance and she wolde not and therfore shall she perishe but he sayeth not how loÌ„g this time of repeÌ„tance endured VVe reade of wounderfull examples heerin HEROD the father had a call geuen him and that a lowde one when Iohn baptist was sent vnto him and when his harte was so farre touched as he willinglie heard him and folowed his counsaile in many thinges as one euangelist noteth but
that by so many hills and dales and daungerouse places neuer passed by the before and this vvithout any cōsideratiō at allichou arte deceiued if thou thinckeste so for this iourney hath farr more neede of cōsideratiō than that beinge much more subiecte to bypathes and daungers euerie pleasure of this vvorld euery lust euerye dissolute thought euery alluringe sight temptynge sovvnde euery deuill vppon the earthe or instrument of his vvhich are infinite beynge a theefe and lyenge in vvayte to spoyle the to distroie the vppon this vvaye tovvardes heauen VVherefore I vvould gyue counsayle to euery vvyse passenger to looke vvell aboute hym and at leaste vvyse once a daye to enter into consideratiō of his estate of the estate of his treasure vvhiche he carryethe vvith hym in a brickle vessell as Sainct Paule affirmethe I meane his soule vvhiche maye as soone be lost by incōsideratiō as the smalleste nysest Ievvell in this vvorld as partlye shall appeare by that vvhich heerafter I haue vvriten for the helpe of this cōsideratiō vvhereof bothe I my selff and all other Christians doe stande in so great neede in respect of our saluation For suerly if my soule or anye other dyd cōsider attentyuelye but a fevve thinges of many vvhich shee knovvethe to be trevve shee could not but speedilie reforme hir selfe vvith infinite myslyke and detestation of hir former course As for example if she cōsidered thorovvghly that her onely commynge into this lyfe vvas to attēde to the seruice of God and that shee notvvithstandinge attendethe onely or the moste parte to the vanyties of this vvorld that shee must geeue accompt at the last daye of euery ydle vvorde yet that shee makethe none accōpt not onely of vvordes but also nor of euyll deedes That nofornicator no adulterer no vsurer no couetouse or vncleane persone shall euer enioye the kingdome of heauen as the scripture saiethe and yet she thincketh to'goe thither lyuinge in the same vices That one onely sinne hathe bene sufficient to damne many thousandes togither and yet shee beinge Looden vvithe manye thinckethe to escape that the vvaye to heauen is harde strayte and paynefull by the affirmation of God hym selfe yet shee thinckethe to goe in lyuinge in pleasures delytes of the vvorlde that all hollye saintes that euer vvere as the Arostles mother of Christ her selff vvithe all good men since chose to them selues to lyue an austere lyfe in fastinge prayenge punishinge there bodyes the lyke and for all this lyued in feare and tremblinge of the iudgmētes of God and shee attendinge to none of thes thinges but folovvinge her pastimes makethe no doubt of her ovvne estate If I saye my soule or any other dyd in deede and in earneste consider these thinges or the leaste parte of a thousād more that might be considered vvhich our Christian faithe doethe teache vs to be true she vvold not vvander as the moste parte of Christian soules doe in suche desperat perill thorovve vvant of consideration VVhat makethe theiues to seeme madde vnto vvyse men that seinge so manye hanged dayly for theefte before their eyes vvill yet notvvithstundinge steale agayne but onlye lacke of cōsideratiō and the verie same cause makethe the wisest mē of the world to seeme very fooles and vvorse than frantickes vnto God and good men that knovvinge the vanities of the vvorld daunger of sinnfull lyfe doe folovve soe muche the one and feare so litle the other If a lawe vvere make by the authoritie of man that vvhoesoeuer should ad vēture to drincke vvyne should vithout delaye holde his hand but halfe an houre in the fyre or in boylinge leade for a punyshemēt I thincke manye vvould forbeare vvyne albeit 〈◊〉 they loued the same and yet a lavve beynge made by the eternall maiestie of God that vvhoe so euer committhe sinne shall boyle euerlastinglye in the fire of hell vvithoute ease or end Many men for lacke of consideration doe committ sinne vvithe as litle feare as they do eate or drincke To conclude therfore consideration is a moste necessarie thinge to be taken in hande especially in these our dayes vvherein vanitie hathe so'muche preuayled vvithe the moste as it semethe to be true vvisdome the contrarie thereof to be more follye and contemptible simplicitie But I doubt not by the assistance of God and helpe of consideration to discouer in that vvhiche followethe the erroure of this matter vnto the discrete reader vvhiche is not vvillfully blynded or obstinatlye geuen ouer vnto the captiuitie of his ghostly ennemye for some suche men therebe of vvhome God sayethe as it vvere pytyeng and lamentinge their case they haue made aleague vvithe deathe a couenant vvithe hell it selfe that is they vvill not come oute of the daunger vvherin they be but vvill headelonglye caste them selues into enerlastinge perdition rather than by consideration of their estate to recouer to thē selues eternall lyfe and glorie from which deadly obstinacie our Lorde of his mercye deliuer vs all Of the ende for vvhich man vvas created and placed in this vvorld CHAP. III. NOvve then in the name of almightie God and vvith the assistauce of his most holy spirite let the Christiā man or vvoman desirous of saluation first of all consider attentyuely as a good marchand factour is vvonte to doe vvhen he is arriued in a strāge countrye or as a captaine sent by his prince to some great exployte is accustomed vvhen he comethe to the place appointed that is to thinke for vvhat cause he came thither vvhy he vvas sent to vvhat ende vvhat to attempt vvhat to prosecute vvhat to performe vvhat shal be expected and required at his handes vpon his returne by hym that sent hym thither for these cogitations no donbt shall styrre hym vpp to attende to that vvhich he came for and not to employe hym selff in impertinent affayres The lyke I saye vvould I haue a Christian to consider and to aske of hym selfe vvhye to vvhat ende vvas he created of God and sent hither into this vvorlde vvhat to doe vvherin to bestovve his dayes he shall finde for no other cause or ende but onely to serue God in this life by that seruice to gayne euerlastinge glorye in the life to come This vvas the conditiō of our creation and this vvas the onelie consideration of our redemptiō prophesied by zacharie before vve vvere yet redeemed that vve beinge deliuered from the handes of our enymyes might serue hym in holynes and instice all the dayes of our lyfe Of this it foloweth first that seinge the ende and finall cause of our beynge in this worlde is to serue God in this lyfe therby to gayne heauen in the next that what so euer we doe or endeuour or bestowe our tyme in eyther contrarie or impertinent to this ende whyche is onely to the
seruice of God thoughe it were to gayne all the kyngdomes of the earthe yet is it meere vanitie follie lost labour will turne vs one daye to grefe repentāce and confusion for that it is not the matter for whiche we came into this lyfe or of whiche we shal be asked accompt at the last daye except it be to receaue Iudgement for the same Secondlie it folowethe of the premisses that seinge our onely ende busines in this worlde is to serue God that all other earthelye creatures are putt here to serue vs to that ende we should for our partes be indifferent to all these creatures as to riches or pouertie to healthe or sicknes to honour or contempt and we should desire onely so muche or litle of the same as were best for vs to our sayd ende that we entende that is to the seruice of God for whoe soeuer desiethe or seekethe thes creatures more than this runnethe from his ende for the which he came hither By this nowe maye a carefull Christian take some scantelinge of his owne estate withe God and make a coniecture whether he be in the right waye or no For yff he attende onely or principallye to this ende for whiche he was sent hither that is to serue God and gayne heauen yf his cares cogitations studies endeuours labours talke and other his actiōs runne vpon this matter and that he careth no more for other creatures as honour riches learninge the lyke then they are necessarie vnto hym for this ende whiche he pretendethe If his dayes and lyfe I saye be spent in this studie of the seruice of God and procuringe his saluation in feare and tremblinge as the Appostle willethe vs then is he doubtles a most happye blessede man and shall at lengthe attayne to the kyngedome whiche he lookethe for But yf he finde hym selff in a contrarie ease that is not to attende to this matter for which onelye he was sent hither nor to hane in his harte studie this seruice of God and gayninge of heauen but rather some other vanitie of the world as promotion wealthe pleasure sumptuous apparell gorgious buyldinges bewtie or any other thinge els that partaynethe not to this ende yf he spende his tyme I saye abowt these tryfles hauinge his cares cogitations his talke delight more in thes then about the other great busines of gayninge heauen for which he was sent Then is he in a perilouse course leadinge directlie to perdition except he alter and change the same For most certaine it is that who soeuer shall not attende vnto the seruice he came for shall neuer attayne to the rewarde promised to that seruice And because the most parte of the world not only of infidels but also of Christiās doe amisse in this pointe and doe not attende to this thinge for which they were onely created and sent hyther Hence it is that Christ his holye saintes haue alwayes spoken so hardly of the small number that shal be saued euen amonge Christians and haue vttered some speeches which seeme very rigorous to fleshe and bloode and scarce trewe albe it they must be fulfilled as that it is easier for a camell to goe thorovvghe a needles eye then for a riche man to enter into heauen The reason of which sayenge and many more standethe in this that a riche man or worldlinge attēdinge to heape riches can not attende to doe that whiche he came for into this worlde and consequenetly neuer attayne heauen except God worke a miracle so cause hym to contemne his riches and to vse thē onely to the seruice of God as some tymes he dothe and we haue a rare example in the gospell zacheus whoe beinge a very riche man presently vpon the enteringe of Christ into his house muche more into his harte gaue half his goodes vnto the poore and whome so euer he hadd iniuried to hym he made fower tymes so muche restitutiō And so entered into heauen whiche otherwyse he hadd not done But hereby now maye be seene the lamentable state of manye a thowsande Christians in the world which are so farrof from bestowinge winge there hole tyme trauell in the seruice of God and the gayninge of heauen as they neuer almost thincke of the same or yf they doe it is with very litle care or attētiō Good Lorde howe manye men and women be there in the world which bearinge the name of Christians scarse spende one houre of fower and twentie in the seruice of God howe manye doe beate their braynes about wordly matters and how fewe are troubled withe this care howe manye finde tyme to eate drinke sleepe disporte deck painte thē selues out to the worlde and yet haue no tyme to bestowe in this greatest busines of all other howe manye spend ouer whole dayes weekes monethes and yeares in hauking hunting and other pastymes without any care or earnest cogitation of these thinges Other in ambition promotiō without makinge accounte or regrade of the matter what shal be come of these people what will they saye at the daye of iudgment what excuse will they haue If the marchand factour which I spake of before after manye yeares spent beyond the seas returninge home to geeue accountes to his maister should yeald a reconninge of so muche tyme spent in singinge so much in daunsinge so muche in courtinge and the lyke who would not laughe at his accountes but beinge further asked by his maister what tyme he bestowed on his marchandise which he sent hym for yf he should answere none at all nor that he euer thought or studyed vppon that matter whoe wold not thynke hym worthie of all shame and punishemene and surelve withe muche more shame and confusion shall they stande at the daye of iudgemēt whoe beinge placed here to so great a busines as is the seruice of almightie God the gayninge of his eternall kyngdome of heauē haue not withstādinge neglected the same bestowinge their studdies labours and cogitations in the vaine trifles of this world which is as muche from the purpose as yf men beinge placed in a course to runne at a golden game of infinite price as we are all placed to runne at heauen as S. Paule sayeth they should leaue their marke 〈◊〉 steppe a side after flyes or fethers in the ayre and some other stande styll gatheringe vpp the dunge of the grounde and how were these men worthie trowe you to receaue so greate arewarde as was proposed to them VVherfore deare Christian yf thow be wyse consider thy case whyle thou haste tyme. Followe the Apostles counsaile examine thy owne worke wayes and deceyue not thy selfe Yet thowe maiste reforme thy selfe because the daye tyme of lyfe yet remayneth The dreadfull night of deathe will ouertake thee shortly whē there wil be no more tyme of reformation VVhat will all thy labour toyle in procurynge