manfullye vvhiche tempteth vs to sinne and this resistāce ought to be made in suche perfect maner as vve yealde not vvittinglye and vvillinglie to any fyn vvhat soeuer ether in vvorke vvorde or consent of harte in so muche that vvhoe so euer snould geeue secret consent of minde to the performance of a sinne yf he had time place and abilytie therunto is condemned by the holye scripture in that sinne euen as yf he had committed the same novv in acte And touchinge the second vvhiche is good vvoorkes vve are vvilled to doe them abundantlie diligentlie ioyfullye and ineessantlie for so saieth the scripture VVhas soeuer thy hand can doe doe it 〈◊〉 And againe vvalke vvorthie of God fructyfiynge in euerie good vvoorke And againe S. Paule sayeth Let vs doe good vvorkes vnto all men and agayne in the verie same place let vs neuer leaue of to doe good for the tyme vvill come vvhen vve shall reape 〈◊〉 end And in an other place he vvilleth vs to be stable immoueable and abundant in good vvorckes knovvinge that our laboure shall not be vnprofitable By this it may be seene deare brother vvhat a perfect creature is a good Christian that is as S. Paule describeth hym the handvvorke of God and creature of Christ to good vvorkes vvherin he hathe prepared that he should vvalcke It appeareth I saye vvhat an exacte lyfe the trevv lyfe of a Christian is vvhich is a continuall resistance of all sinne bothe in thought vvord and deede and a performāce or exercise of all good vvoorkes that possiblie he can deuise to doe VVhat an Angelicall lyfe is this nay more than Angelicall for that Angels beinge novv placed in their glorie haue neither temptation of sinne to resist nor can doe any meritorious vvorke as vve maye If Christians did liue accordinge to this their devvtie that is in doinge all good that they might and neuer consentinge to euill vvhat needed there almost any temporall lavves vvhat a goodlye cōmon vvealth vvere Christianitie vvhoe vvill novv maruaile of the happy dayes of our forefathers vvherin such simplicitie such trueth such cōscience such almes deedes such sinceritie such vertue such religion and deuotion is reported to haue ben the cause vvas for that they studied vppon thes tvvo pointes of a Christian mans devvtie and laboured for the performance therof euerye man as God gaue hym 〈◊〉 And vve because vve looke not into thes matters are become as loose and vvicked in lyfe as euer the gentiles or infidels vvere And yet is God the same God still and vvill accept at our handes no other accounte than he did of our forefathers for the perfourmance of thes tvvo partes of ourdevvtie towardes hym VVhat than shall become of vs which doe not lyue in anye parte as they did And to enter yet some what more into the particuler consideration of thes thinges whoe is there now a dayes amongest cōmon Christians for no dout there be in secrette manye seruauntes of God which doe it but of those which beare the name of Christians and most sturr abrode in the world whoe is there I saye that taketh any payne aboute the first pointe that is towchinge the resistinge of the concupiscence of sinne which concupiscence or naturall motion to sinne remayninge in vs as a remnant of our naturall maladie in punishment of the sinne of our first father Adam is left in vs now after baptisme ad agonem that is to stryue withall and to resist and by resistinge to merit increase of glorie in heauen But alas hovv manie there vvhich doe resist as they should thes euill motions of concupiscence whoe dothe euer examine his conscience of the same whoe doth not yelde commonlye consent of harte to euerye motion that commeth with pleasure of couetousnes of anger of reuenge of pryde of ámbition and aboue all of lecherie and other filthye synnes of the fleshe knowinge notwithstandinge by the protestation of our Saueour Christ him selfe that euerye such consent of harte is as much in substance of synne as the act and maketh the soule guiltie of eternall damnation It is a wounderfull matter to cōsider able to make a man astonnyed to thincke what greate care seare diligence and laboure good men in old tymes did take about this matter of resistinge synne and how lytle we take now Iob the iusl hauinge lesse cause to feare than we saieth of hym selfe I did feare all my doinges o lord consideringe that thovv doest not pardon such as offende the. But the good kynge Dauid whiche had now tasted gods heauie hande for consentinge to sinne before she wethe him selfe yet more carefull and fearefull in the matter when he saieth I did meditate in the night tyme together vvith my harte and it vvas my vvhole exercise I did 〈◊〉 or svveepe myne ovvne spirite vvithe in me what a diligent examination of his conscience thoughtes and cogitations was this in a kynge and all this was for the auoidinge and resistinge of synne as allso it was in S. Paule woe examined his conscience so narrowly and resisted all temptations with suche diligence and attention as he could pronounce of hym selfe that to his knoledge he was guyltie of nothinge albeit he doth confesse in an other place that he had most vile and strong temptations of the fleshe layed vppon him of the deuill by Gods permission marye yet by the grace of Christ he resisted and ouercame all Forthe better performance wherof it is liklye that he vsed also these externall helpes and remedies of much fastinge lōge prayinge painefull watchinge and seuere chastisinge of his bodie wherof he maketh mention in his writinges As also all godlye men by his example haue vsed the lyke helpes sence for the better resistinge of synfull temptations when neede requyred I meane tbe helpes of abstinence fastinge watchinge prayer chastisinge of the bodie by heareclothe lyinge on the grownde beatinge and the like VVherof I coulde here recite greate store of exāples out of the holye fathers But he which would reade many heaped togyther in euerye one of thes particuler pointes let him reade the worckes of Iohn Cassian the Eremite which wrote almost twelue hundred yeres past of the doinges of mounkes and other the best Christiās in his dayes or let him reade Marcus Marulus exāples of the lyues of the auncient fathers gathered owt of this Cassian S. Iherome and others where he shall reade manye thinges that will make hym wounder and afeard also if he be not past feare to see what extreame payne and diligence these first Christiās tooke in watchinge euerye litle fleight of the deuill and in resistinge euerie litle temptation or cogitatiō of synne wheras we neuer thincke of the matter nor make accounte ether of cogitation cōsent of harte worde or vvorke but doe yelde to all vvhat soeuer our concupiscēce moueth vs vnto doe svvallovv dovvne
that they made haste to come And God sayeth generallie of all good men They vvill ryse betimes in the morninge and come to me in their tribulation VVherfore holy kyng Dauid desiring to doe certayne men good and to wynne them to God sayeth in one of his psalmes Fyll theyr faces o lorde vvith shame and confusion and thē vvill they seek vnto thy name And this is true as I sayde in the elect and chosen seruantes of God but in the reprobate this rope draweth not this yoke holdeth not nor dothe this chayne of loue wynne them vnto God wherof God hym selfe complaineth sayeing In vayne haue I strycken your children for they haue not receaued my discipline And agayne the prophet Ieremie sayethe of them to God thovv hast crushed them and they haue refused to receaue thy discipline they haue hardened theyr faces euen as a rocke and vvill not returne to thee Beholde they haue rent the yoke and broken the chaynes Of this now enseueth an eigthe reason why God bringeth his seruātes into 〈◊〉 to wytt therby to shew his power and loue in delyuering them For as in this worlde a princelye mynde desireth nothing more than to haue occasion wherby to shew his abilitie and good will vnto his deare freend so God which hathe all occasions in his owne hādes passeth all his creatures together in greatnesse of loue and nobilitie of mynde woorketh purposelye diuers occasions oportunities wherby to shew exercise the same So he broght the three children into the burning fornace therby to shew his power and loue in deliuering them So he broght Daniel into the lyons denne Susanna vnto the point of death Iob into extreeme miserie Ioseph into prison Tobye vnto blyndenes therby to shevv his power loue in their deliue rāce For this cause also dyd Christ suffer the shyppe to be almoste drowned before he would awake and S. Peter to be almoste vnder water before he wolde take hym by the hande And of this one reason many other reasones and moste comfortable causes doe appeare of gods dealyng heerein As first that we being deliuered from our afflictiōs might take more ioye and delite thereof than yf we had neuer suffered the same For as water is more gratefull to the vvayefayring man after a long drythe and a calme more pleasant vnto passingers after a troublesome tempest so is our delyuerie more sweet after persecution or tribulation according as the scripture sayeth Speciosa misericordia dei in tempore tribulationis The mercie of God is beautyfull pleasant in tyme of tribulation This signified also Christ when he sayed your sorovve shal be turned into ioye That is you shall reioyse that euer you were sorowfull This had Dauid proued vvhen he sayed thy rodde o Lorde and thy staffe haue comforted me that is I take great cōfort that euer I was chastyned with them And agayne according to the multitude of my sorovves thy consolations haue made ioyfull my mynde That is for euery sorow that I receaued in tyme of affliction I receaue now a cōsolation after my delyuerance And agayn in an other plaee I vuill exult and reioyse in thy mercye o Lord. And wherfore good kyng wilt thou so reioyse yt foloweth immediatlie For that thou hast respected my abasement and hast delyuered my foule from the necessitie vuherin soee vvas nor hast not left me in the handes of myne enemye This then is one most graciouse meaning of our louyng and mercifull father in afflicting vs for a tymee to the end our ioye may be the greater after our delyuerance as no doubt but it was in all those whome I haue named before deliuered by gods mercie I mean Abraham Ioseph Daniel Sidrach Misach and Abdenago Susanna Iob Thobias peter and the rest whoe tooke more ioye after their deliuerance than yf they had neuer bene in afflictiō at all VVhen Iudith had delyuered Bethulia and returned thyther with Holofernes heade there was more hartie ioye in that citie than euer there wolde haue bene yf it had not bene in distresse VVhen S. Peter was dolyuered out of prison by the Angel there was more ioye for his deliuerance in the churche then coulde haue bene yf he had neuer bene in prison at all Out of this great ioye resulteth an other effect of our tribulation muche pleasant to God and comfortable to our selues and that is a moste hartie and earnest thankes geuing to God for our deliuerance suche as the prophet vsed when he saied after his deliuerāce I for my part vvill syng of thy strengthe and vvill exalt thy merice betymes in the morning for that thou hast bene my ayder and refuge in the daye of my tribulation Suche hartie thankes prayse dyd the children of Israel yeelde to God for their delyuerance when they vvere passed ouer the read sea in that notable song of theirs whiche begynneth Cantemus domino And is regestred by Moyses in Exodus From lyke hartie affect came also those songes of Anna Debora and Iudith mowed therunto by the remembrance of their afflictions past And finally this is one of the cheefest things that God esteemeth desireth at our handes as he testifieth by the prophet sayeing call vpon me in the daye of tribulation I vvill deliuer thee and thou shall honoure me Besides all these God hathe yet further reasones of layeing persecution vpon vs as for example for that by suffering and perceyuing in deede gods assistance and consolation therin we come to be so hardie bolde and constant in his seruice as nothing afterwarde can dismaye vs euen as Moyses thoghe he were first a feard of the serpent made of his rodd fledd awaye from it yet after by gods commandemente he had once taken yt by the tayle he feared it no more This the prophet Dauid expresseth notablie when he sayeth God hathe bene our refuge strengthe and helper in our great tribulations and therfore we will not feare yf the whole earthe should be troubled the mountaines cast into the middest of the sea what greater confidence can be imagined than this Agayne by persecution affliction God bringeth his children to the exercise perfect possession of all the vertues belonging to a Christian man As for example faythe is exercised in tyme of tribulation in considering the causes of gods permissiō beleeuīg moste assuredlie the promises he hathe made for our deliuerāce Hope is exercised in conceauing assuring her selfe of the rewarde promised to them that suffer patiently Charitie is exercised in considering the loue of Christ suffering for vs and therby prouoketh the afflicted to suffer againe for hym Obedience is exercised in conforming our willes to the will of Christ. Patience in bearing quietlye Humilitie in abasing our selues in the sight of God And so lykewise all other vertues
as we may by the grace purchased vs in that sacrifice resist and conquer this appetite and so keepe our selues from seruitude of sinne that is from any consent or taste of sinne yf we will our selues And this is that noble and intire victorie whiche God promised so long agoe to euerie Christian soule by the meanes of Christ when he sayd Be not a feard for I am with thee stepp not aside for I thy God haue strengthened thee and haue assisted thee and the right hand of my iust man hathe taken thy defence Beholde all that fight against thee shal be confounded and put to shame thow shalt seeke thy rebelles shalt not find thē they shal be as thoughe they were not for that I am thy Lord and God Loe heere a full victorie promised vpon our rebelles by the helpe of the right hād of gods iust man that is vpon our disordinate passions by the ayde of grace fro Iesus Christ. And albeit these rebelles are not heere promised to be taken cleane awaye but onelye to be conquered and confounded yet is it sayed that they shal be as thoughe they vvere not VVherby is signified that they shall not hynder vs in the way of our saluation but rather further the same yf we will For as wilde beastes which of nature are fearse and wold rather hurt thā profitt mankinde being maistred and tamed become verie cōmodiouse necessarie for our vses so these rebelliouse passions of ours whiche of them selues wold vtterlie ouerthrowe vs being once subdued and mortified by gods graces and our owne diligence doe stand vs in singular steade to the practise and exercise of all kynde of vertues as choler or angre to the inkyndeling of zeale hatred to the pursewinge of sinne a hautie mynde to the reiecting of the world loue to the embracing of all great and heroicall attemptes in consideration of the benefites receaued from God Beside this the verie conflict and combate it selfe in subdewing these passions is left vnto vs for our greate good that is for our patience humilitie and victorie in this lyfe and for our merit glorie and croune in the lyfe to come as S. Paul affirmed of hym selfe and cōfirmed to all others by sexample Now then lest slothefull Christian goe putt his handes vnder his gyrdle as the scripture dayeth and saye There is a lyon in the 〈◊〉 and a lyonesse in the pathe redie to dououre hym that he dare not goe furthe of doors Let hym saye It is colde and therefore he dareth not goe to plovve Let hym saye it is vneasie to labour therfure he can not purge his vyneyarde of nettles and thystles nor buyld any wall about the same That is let hym saye his passions are strong therfore he can not conquere them his body is delicate and therfore he dare not put it to trauayle the way of vertuouse lyfe is hard and vneasie and therfore he can not applye hym selfe therunto Let hym saye all this and muche more which ydle and slothefull Christians doe vse to bryng for their excuse let hym alleage it I say as muche and as often as he will it is but an excuse and a false excuse and an excuse moste dishonorable detractorie to the force of Christ his grace purchased vs by his bytter passion that now his yoke should be vnpleasant seing he hathe made it sweete that now his burden shoulde be heauie seing he hathe made it light that now his commaundementes should be greeuous seinge the holie ghoste affirmeth the contrarie that now we should be in seruitude of our passions seinge he hathe by his grace delyuered vs and made vs truelie free If God be vvith vs vvhoe vuill be against vs sayeth the Apostle God is my helper and defender saveth holie Dauid vvhome shall I feare or tremble If whole armies should rise against me yet will I allway hope to haue the victorie And what is the reason for that thouv are uvith me o lord thow fyghtest on my syde thou assistest me with thy grace by helpe whereof I shall haue the victorie thoghe all the squadrones of my enemies that is of the fleshe the world and the deuill should ryse against me at once and I shall not onelie haue the victorie but also shall haue it easilie and with pleasure and delite For so muche signifieth S. Iohn in that hauing saide that the commaundementes of Christ are not greeuous he in ferreth presētlie as the cause thereof Quoniam omne quod natum est ex deo vincit mundum For that all whiche is borne of God conquerith the worlde that is his grace and heauenlie assistance sent vs from God doeth bothe cōquer the world with all difficulties and temptations therof and also maketh the commaundements of God easie and vertuous lyfe most pleasant and sweete But perhappes you will saye Christ him selfe confesseth it to be a yoke and a burden how then can it be so pleasant and easie as you make yt I answer that Christ addeth that it is a sweete yoke and a light burden VVherby your obiection is taken away and also is signified further that there is a burden whiche greeueth not the bearer but rather helpeth and refresheth the same as the burden of fethers vppon a byrdes backe beareth vpp the byrd and is nothinge at all greeuous vnto her So also thoghe it be a yoke yet is it a sweete yoke a comfortable yoke a yoke more pleasant than hony or hony combe as sayeth the prophet And whie so because we drawe therin with a sweete companion we drawe with Christ that is his grace at one end and our endeuour at the other And because when a great oxe a litle doe drawe together the weight lyeth all vppon the greater oxe his necke for that he beareth vp quite the yoke from the other therof it cometh that we draweing in this yoke together with Christ whiche is greater than we are he lighteneth vs of the whole burden onelie requireth that we should goe on with hym comfortablie and not refuse to enter vnder the yoke with hym for that the payne shal be his and the pleasure oures This he signifieth expresselie when he sayeth come you to me all that labour and are heauie loden and I will refreshe you Heere you see that he moueth vs to this yoke onelie therby to refreshe and disburden vs to disburden vs I saye and to refreshe vs and not any waye to loade or agreeue vs to disburden vs of the heauye loadinges and yokes of this world as from the burden of a guiltie conscience the burden of care the burden of melancholie the burden of enuye hatred and malice the burden of pryde the burden of ambition the burden of couetousnes the burden of wrathe the burden of feare the burden of wickednesse and hell fire it selfe From all these burdens and miserable yokes Christ wold delyuer
thou shall enioye it the next weeke or no. The holye prophet beginnyng his seuentithe and second Psalme of the daungerous prosperitie of worldlie men vseth these woordes of admiration Hovu good a God is the God of Israel vnto them that be of a ryght hart And yet in all that Psalme he dothe nothing els but shewe the heauie iustice of God towardes the wicked euen when he geueth the moste prosperities and worldlie wealth and his conclusion is beholde o Lord they shall perishe uvhich departe from thee thou hast destroyed all those that haue broken theyr faythe of vvedlocke vuith the. By which is signified that how good soeuer God be vnto the iust yet that pertayneth nothing to the releefe of the wicked whoe are to receyue iust vengeance at his handes amyddest the greatest mercies bestowed vpon the godlie The eyes of our Lorde are vpon the iust sayeth the same prophet and his eares are bent to heare their praeyers but the face of our Lord is vpon them that doe euill to destroye theyr memorie from ovvt the earthe It was an olde practise of deceyuing prophettes resisted stronglie by the prophettes of God to crye peace peace vnto wicked mē when in deed theyr was nothing towardes them but daunger swoord and destruction as the true prophetes fortolde and as the euent proued VVherfore the prophet Dauid geueth vs a notable and sure rule to gouerne our hope and confidence withall sacrificate sacrificium iustitiae sperate in domino doe you sacrifice vnto God the sacrifice of righteousnes and then trust in hym VVherwith S. Iohn agreeth when he sayeth yf our harte or conscience doe not reprehend vs for wicked lyfe then haue vve confidence vvith God as whoe wolde saye yf our conscience be guyltie of lewde and wicked lyfe and we resolued to dwell continue therin then in vaine haue we confidence in the mercyes of God vnto whose iust iudgement we stand subiect for our wickednes It is most wounderfull and dreadfull to consider how God hath vsed him selfe towardes his best beloued in this worlde vppon offence geuen by occasion of sinne how easelye he hath chaunged countenāce how soone he hath brocken of frendshype how straitlie he hath taken accompt and how seuerelye he hath punished The Angells that he created with so greate care and loue to whome he imparted so singular priuileges of all kinde of perfections as he made them almost verie goddes in a certaine maner committed but onelie one sinne of pride against his maiestie and that onelie in thought as diuines doe holde and yet presentlie all that good will and fauour was chaunged into iustice and that also so seuere as they were throwen downe to eternall tormentes without redemption chayned for euer to abyde the rigoure of hell fire and intollerable darkenes After this God made hym selfe an other newe freēde of fleshe and bloode which was our father Adam in paradise where God conuersed with hym so freendlie and familiarlie as is most wounderfull to considere he called hym he talked with hym he made all creatures in the world subiect vnto him he brought them all before hym to the ende that he and not God should geue them their names he made a mate and companion for hym he blessed them bothe and finallie shewed all possible tokens of loue that might be But what ensewed Adam cōmitted but one sinne and that at the entisement of an other and that also a sinne of small importāce as it may seeme to mans reason beyng but the eating of an aple forbidden And yet the matter was no soner done but all frendship was broken betwene God and hym he was thrust owt of paradise condemned to perpetuell miserie and all his prosperitie to eternall damnatiō together with him selfe yf he had not repented And how seuerelie this greuous sentence was executed afterwarde maye appeare by the infinite millions that went to hell for this sinne for the space of sower thousand yeres that passed before it was ransomed whiche finallie could not be done but by the cōming downe of gods owne sonne the second persone in Trinitie into this fleshe and by his intollerable sufferinges deathe in the same The two miracles of the world Moyses and Aaron were of singular authoritie and fauour with God in so muche as they coulde obtayne any thyng at his handes for other men And yet when they offended God once them selues at the waters of contradiction in the desert of Sin for that they dowted somewhat of the miracle promised to them from God and therby dyd dishonoure his maiestie before the people as he sayeth they were presentlie rebuked moste sharpelye for the same and thoghe they repented hartilye that offence and so obtayned remissiō of the fault or guilt yet was there layd vpon them a greuous punishement for the same and that was that they should not enter them selues into the land of promise but should dye when they came within the sight therof And albeit they entreated God moste earnestlie for the release of this penance yet could they neuer obtayne the same at his handes but alwayes he answered them seing you haue dishonoured me before the people you shall dye for it shall not enter into the land of promise In what speciall great fauour was Saul with God when he chose hym to be the first kyng of his people caused Samuel the prophet so muche to honour hym and to anoynt hym prince vppon gods owne inheritance as he calleth it when he commended hym so muche and tooke suche tender care ouer him An yet afterwad for that he bracke gods commaundement in reseruing certaine spoyles of warre whiche he should haue destroyed yea thoughe he reserued them to honour God withall as he pretended yet was he presentlie cast of by God degraded of his dignitie geuen ouer to the handes of an euell spirite brought to infinite miseries thoghe he shifted owt for a tyme and finallie so forsaken and abandoned by God as he slew hym selfe his sonnes were crucified on a crosse by his enemies and all his familie and linage extinguished for euer Dauid was the chosen and deare freend of God and honoured with the tytle of one that vvas according to gods ovvne hart But yet as soone as he had sinned the prophet Nathan was sent to denounce gods heauie displeasure and punishement vpon hym And so it ensued not withstanding his greate and voluntarie penance that him selfe added for the pacifieing of gods wrathe by fasting prayer weeping wearing of sacke eating of ashes the lyke By which is euident that how great gods mercie is to the that feare hym so great is his iustice to them that offend hym The scripture hath infinite examples of this matter as the reiection of Cain and his posteritie streight vpon his murder The pitifull drowning of the whole worlde in
THE FIRST BOOKE OF THE CHRISTIAN EXERcise appertayning to resolution VVherein are layed downe the causes reasons that should moue a man to resolue hym selfe to the seruice of God And all the impedimentes remoued which may lett the same Psal. 62. Vers. 4. Vnam petii a domino hanc requiram vt inhabitem in domo domini omnibus diebus vitae meae vt videam voluntatem domini One thing haue I requested at gods hādes that will I demaunde still which is to dwell in his house all the daies of my life to the ende I maye knowe and doe his vvill Anno. 1582. VVITH PRIVYLEGE THE SVMMARIE OF THE CHRIstian exercise as it is intended FOR THAT three thyngs are necessarie to a man in this lyfe for the attayning of saluation that is to resolue hym selfe to serue God in deed to begynne a right and to perseuere vnto the ende therfore this whole treatise shal be deuided into three bookes THE FIRST booke shal be of resolutiō deuided into two partes And in the first parte shal be layed downe all the principall reasōs that ought to moue a man to this resolutiō In the second shal be remoued all impedimētes that commonlie doe hynder men from the same THE SECONDE booke shall treate of the waye how to begynne well and shall lykewyse be deuided into two partes wherof the fyrst shall shew the waye how to delyuer ourselues from sinne and from the custome bondage or delectation therof The second shall open the meanes how to ioyne our selues perfectlie to God and to make a right entrāce into his seruice THE THIRDE booke shall hādle the meanes of perseuerance so farre forthe as it concerneth our habilitie for though this gyft be onelie of god yet are there two thinges left by his grace to be performed of vs the one to afke his ayde the other to ioyne our endeuour with the same According to which two 〈◊〉 this booke shal be deuided also into two partes The first wherof shall intreate of all kynde of prayer bothe mētall and vocall The secōd shall declare the wayes meanes how by help of gods grace we may resist ouercome all sortes of sinne the tēptatiōs therof AN ADVERTISEMENT TO THE READER I Hadde purposed gētle reader at the beginning to haue printed againe the Exercise of a Christian lyfe composed by D. loartes trāslated not lōg since into our lōgue as may appeare by the preface folovveing And albeit I minded to adde certaine matters and treatises vnto the same yet ment I not but to retayne so muche as therin vvas done before esteeming it so vvell done as in deed it is as no alteration needed therein But yet notvvithstanding vvhen I had 〈◊〉 dovvne an other order method to my selfe than that booke folovveth and had begūne this first booke of resolution vvhereof no parte is handled in that treatise I founde by experièce that I could not vvell ioyne that vvith this to satisfie ether the order or argument by me cōceyued therfore vvas I inforced to resolue vpon a further labour than at the first I intended vvhiche vvas to dravve out the vvhole three bookes myselfe not omitting any thing that is in the sayd Exercise or other like bookes to this effect VVhich thing by gods holy assistance I meane to doe as time healthe libertie shall permit me Novv I am constrayned to breake of for the presēt to send 〈◊〉 onelie this first booke of resolutiō vvhich I beseeche our Lord may so vvorke in thy hart by his heauenlie grace as I maye beīcouraged therby the sooner to dispache the other tvvo God for our better triall permitteth many difficulties disturbances lettes hynderāces in euerie thing that is takē in hād for his seruice but yet alvvayes after he helpeth vs out agayne as I knovv he vvill doe from tyme to tyme the cause being his and much more importing hym than vs. The onelie thing that he desireth at our hādes is that vve should once resolue our selues throughelie to serue hym in deede consequētlie cast our selues vvholie īto his holy armes vvithout reseruatiō of any one iote that vve haue vnto our selues then should vve see hovv good and mercifull a lord he is as novv also vve proue dailie beyond all desertes or expectatiō Our lord blesse preserue thee gētle reader enriche thee vvith the guyftes of his holie grace vvhen thou art amiddest thy deepest deuotiōs I beseeche thee to haue some memorie of me also poore sinner as I shall not be forgetfull of thee But aboue all others lett vs bothe be myndfull to praye for our persecutors vvho finallie vvill proue to be our best freēdes being in deed the hammers vvhich beate and polish vs for makyng vs fytt stones for the buylding of gods nevv Ierusalem in heauen THE CONTENTES OF THIS FIRST BOOKE A preface to the reader touching tvvo editions of this treatise vvherein is proued pag. 1. THat albeit bookes of controuersie be in this age necessarie for maintayninge of our faithe yet bookes of deuotion are more profitable to pietie How good life is oftentimes a meane to right faithe AN induction to the three bookes of this treatise vvherein are conteyned pag. 6. HOw there be two partes of Christian diuinitie the one called actiue the other speculatiue withe theire defferences How there be three pointes necessarie to a Christian lyfe three sortes of sinners touching the same and this treatise deuided in three bookes for helping of them THE CONTENTES OF THE FIRST parte of this first booke touching the helpes of resolution to serue God The first chapter Of the end partes of this booke vvith a necessarie aduertisement to the reader pag. 11 HOw necessarie a thinge it is for a man to resolue to leaue vanities and to serue God VVhat argumēt the deuill vseth to draw men from this resolution How willfull ignorance doeth increase and not excuse sinne VVhat mynde a man should haue that wolde reade this treatise The second chapiter Hovv tecessarie it is at this day to enter into earnest consideration and meditation of our estate vvherein is declared pag. 15. THat inconsideration herein is a greate enemie to resolution VVhat incōueniēces grow therby at this daie The nature and commoditie of consideratiō Of the exact maner of meditatinge the particulars of our religion in olde tyme and the fashion of beleeuinge in grosse at this daye The third chapiter Of the end in generall vvhie mā vvas created placed in this vvorld vvherin is handled pag. 24. HOw due cōsideratio of this end helpeth a man to iudge of hym selfe VVhat mynde a mā should haue to creatures The lamentable conditiō of the worlde at this daye by want of this due consideration And the mischyefe therof at the last daye The fowerth chapiter Of the ende of man more in particular of tvvo speciall partes of the same required at his handes in this lyfe vvherein is discussed pag. 32. HOw
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
of worldlie wealthe profitt or comfort thee at that hower whē it shal be sayed to thee as Christ sayed to thy lyke in the ghospell when hee was nowe come to the topp of his worldly felicitie thovv foole this nyght shall they take avvaye thy soule and then vvhoe shall haue the thinges vvhich thou haste gotten together Beleue me deare brother for I tell the no vntrewth one howre bestowed in the seruice of God will more comforte the at that tyme than a hundrede yeares bestowed in aduauncinge thy selfe thy familie in the world And yf thou mightest feele nowe the case wherein thy poore harte shal be then for omittinge of this thinge whiche it should most haue thought vppon thow wouldest take from thy sleepe and from thy meate alsoo to recompence thy negligence for the tyme past The difference betwyxt a wyse man and a foole is this that the one prouidethe for a mischeef whyle tyme serueth but the other when it is to late Resolue thy self therfore good Christian whyle thow hast tyme. Resolue thy selfe without delay to take in hande presentlye to applye for the tyme to come the great and weyghtie busines for which thow wast sent hither which onely in deede is wayghtie of importance and all other are meere tryfles and vanities but onely so far furthe as they concerne this Beleeue not the world whiche for runninge a wrie in this pointe is detested by thy Sauiour and euery frend therof pronounced an enemye to hym by his Appostle Saye at lenght vnto thy Sauyour I doe confesse vnto the o Lorde I doe confesse and can not denye that I haue not hitherto attended to the thinge for which I was created redeemed and placed here by thee I doe see my error I can not dissemble my greeuous faulte and I doe thancke the ten thowsande tymes that thou hast geeuen me the grace to see it whyles I maye yet amend it which by thy holye grace I meane to doe wthout delaye to alter my course beseechinge thy diuine maiestie that as thou hast geeuen me this light of vnderstandinge to see my daunger this good motiō to reforme the same So thow wilt continew towardes me thy blessed assistance for performance of the same to thy honour and my soules healthe Amen Of the ende of man more in particuler and of tvvo speciall thinges required at his handes in this lyfe CHAP. IIII. HAuinge spoken of the ende of man in generall in the former chapter shevved that it is to serue God in this lyfe therby to gayne heauen in the next it semethe cōuenient for that the matter is of greate and singuler importāce to treate some vvhat more in particuler vvherin this seruice of God do the consist that therby a Christian may iudge of him selfe whether he performe the same or no cōsequentlye whether he doe the thinge for whiche he was sent into this worlde First therfore it is to be vnderstood that the whole seruice whiche God requireth at a Christian mans handes in this lyfe consisteth in tvvo thinges The one to flye euill thother to doe good And albeit thes two thinges were required of vs also before our redemption by Christ as appeareth by Dauid whose commaundement is generall declyne from euill and doe good and by Esay the prophet whose wordes are leaue to doe peruerslie and learne to do well yet muche more particulerlye and with farr greater reason are they demauuded at the handes of Christian people whoe by the death and passion of their redemer doe receaue grace force to be able to performe thes two thinges which the old lawe did not gyue albeit it commaunded the same But novve vve beinge redeemed by Christ and receauinge from him not onlye the renevvinge of the same cōmaundement for the performance of thes tvvo thinges but also force and habilitie by his grace wherby we are made able to doe the same vve remayne more bounde therto in reason and dewtie thā before for that this was the fruite and effect of Christ his holye passion as S. Peter sayeth that vve beinge dead to sime shoulde liue to iustice Or as S. Paule more plainelye declareth the same when he sayeth the grace of God our Saueour hath appeared to all men instructinge vs to this end that we renouncinge all wickednes and seculer 〈◊〉 should liue soberlye iustlye and godlye in this worlde Thes two thinges then are the seruice of God for whiche we were sent into this world the one to resist sinne the other to follow good woorkes In respect of the first we are called souldiers our lyfe a warfare vppon the earthe For that as souldiers doe alwaies lye in waite to resist theire enimies so ought we to resist sinne and the temptations therof And in respect of the seconde we are called labourers sowers workemen marchantes bankers stewardes farmers and the like for that as thes men attende diligentlye to their gayne increace of substāce in this lyfe so should we to good workes for the encrease of our treasure in the world to come Thes tvvo thinges are the pointes vvhich a Christian man should meditate vppon the exercises vvherin he should be occupied the tvvo legges vvhervppon he muste vvalke towardes his countrie the two armes vvhervvith he must apprehende and lay holde on gods eternall kingdome and fynally the tvvo vvynges vvherby he must flie and mounte to heauen And vvhosoeuer vvanteth any one of thes though he had the other yet can he not ascend to heauen no more than a byrde can flye lackinge one of her vvynges I say that nether innocencie is sufficient vvith out good vvoorkes nor good vvorkes anye thing auaileable vvhere innocēcie frō sinne is not the latter is euident by the people of Israell vvhose sacrifices oblatios prayers and other good vvorkes commended aud commaunded by God hym selfe vvere often tymes abhominable to God for that the doers thereof lyued in sinne and vvickednes as at large the prophet Esaye declareth the former also is made apparent by the parable of the foolishe virgines vvhoe albeit they vvere innocent from sinne yet because they lacked the oyle of good vvorkes they vvere shutt ovvt of doores And at the last daye of iudgement Christ shall saye to the damned because you clothed me not fed me not and did not other deedes of charitie appointed to your vocatiō therfore goe you to euerlastinge fire et ce Bothe thes poyntes then are necessarie to a Christian for his saluation and so necessarie as one vvithout the other auayleth not as I haue sayed And tovvchinge the first vvhiche is resistinge of sinne vve are vvilled to doe it by S. Paule euen vnto deathe and vvith the last of our blood yf it vvere neede and in diuers other places of scripture the holie ghost vvilleth vs most diligentlye to prepare our selues to resist the deuill
euerie hooke layed vs by the deuill most greedelye doe deuoure euerie poysened pleasant bayte vvhich is offered by the enimye for the destructiō of our sovvles and thus muche aboute resistinge of synne But novv touchinge the second poynte vvhiche is continuall exercisinge our selues in good vvorkes it is euident in it selfe that vve vtterlie fayle for the most parte of vs in the same I haue shevved before hovv vve are in scripture commaunded to doe them vvithout ceassinge and most diligentlye vvhiles vve haue tyme of daye to doe them in for as Christ sayth the night vvill come vvhen no man can vvorke anye more I might also shevv hovv our forefathers the sainctes of God vvere most diligent and carefull in doinge good vvorkes in their daies euen as the husbandman is carefull to caste seede into the grovvnde vvhyles fayre vveather lasteth and the marchāte to laye out his monye whiles the good markytt endureth they knew the tyme woulde not last longo which they had to worke heir owne saluation in and therfore they bestirred thē selues whiles oprortunitie serued they neuer ceased but came from on good worke to an other well knowing what they did and what gayne they hoped for If there were nothinge els to proue their wounderfull care and diligēce herein yet the infinite monumentes of their almes deedes yet extant to the worlde are sufficient testimonies of the same to wit the infinite churches builded and indowed with greate and abundant maintenance for the ministers of the same so manye bishopprickes deaneryes archdeaconryes Canonryes prebendes chauntryes and the like So manye hospitalles houses of orphanes and poore people so many scholes Colledges vniuersities so manye bridges high wayes and publique cōmodities so manye Abbayes Nunries Priaries hermitages and the like for the sēruice of God and repose of holye people whiche would leaue the world and betake them selues onlye to the contēplation of heauenlye thinges VVhich charitable deedes all a thow sand more bothe priuate and publique secrete and open which I can not reporte came owt of the purses of our good auncesters 〈◊〉 oftentimes not onlye gaue of their abundance but also saued from their owne mouthes plucked from their owne childrē posteritie and bestowed it vppon deedes of charitis for behoofe of their sovvels VVheras we are so farof from geeuinge awaye our necessaries as we will not bestow our verie superfluities but will imploye thē rather vpon haukes and dogges and other brute beastes some times also vpon much viler vses then to the reliefe of our poore brethren and to the ease of our sowles in the lyfe to come Alas deare brother to what a carelesse and senseles estate are we come to wchinge our owne saluation and damnation S. Paule cryeth owt vnto vs vvorke your ovvne saluatiō vvith feare and tremblinge And yet no man for that maketh accounte therof S. Peter warneth vs grauelye and ernestlye brethren take you great care to make your vocation and election suer by good vvorkes yet vvhoe almost vvill thinke vpō them Christ him selfe thundereth in thes vvordes And I tell you make your selues frindes in this voorld of vniust māmon that vvhē you fainte they maye receaise you into eternall tabernacles That is by your riches of this vvorlde purchase vnto you the prayers of good people that by their intercession you may enioye lyfe euerlastinge And yet for all that vve are not moued herevvithall so deade vve are and lumpyshe to all goodnes If God did exhorte vs to good deedes for his owne commoditie or for any gayne that he is to take therby yet in reason we ought to pleasure him therin seinge we haue receaued all from his onlye liberalitie before But selnge he asketh it at our handes for no neede of his owne but onlye for our gayne and to paye vs home agayne with vsury it is more reason we should harken vnto him If a common honest man vpon earthe shoulde inuite vs to do a thinge promisinge vs of his honestie a sufficient rewarde vve woulde beleeue him but God makinge infinite promises vnto vs in scripture of eternall revvarde for our vvell doinge as that vve shall eate vvith him drincke vvith him raigne vvith him possesse heauen vvith him and the like can not moue vs notvvithstandinge to vvorkes of charitie Marie because our forefathers vvere moued here vvithall as hauinge hartes of softer metall than ours are of therfore they brought forth such abundant fruite as I haue shevved Of all this then that I haue sayde the godlie Christian maie gather first the lamentable estate of the vvorld at this daye vvhen amongest the small number of those vvhiche beare the name of Christians so manye are like to perishe for not perfourminge of thes tvvo principall pointes of theire vocation Secondly he maye gather the cause of the infinite difference of revvarde for good and euill in the lyfe to come vvhiche some men vvill seeme to meruaille at but in deede is most iust and reasonable consideringe the greate diuersitie of lyfe in good and euill men vvhiles they are in this vvorlde For the good man dothe not onlye lyue voide of mortall syn but also by resistinge the same daylie and hovverlye encreaseth his merit The loose man by yeldinge consent to his concupiscence do the not onlye lose all merit but also 〈◊〉 synne vpō synne vvithout number The good man besides auoydinge syn dothe insinite good vvorckes at the least vvise in desyre and harte vvhere greater abilitie serueth not But the vvicked man neyther in hart or deede dothe anye good at all but rather seeketh in place therof to doe hurte the good man imployeth all his mynde harte vvordes and handes to the seruice of God and of his seruauntes for his sake But the vvicked man bendeth all his force and povvers 〈◊〉 of bodye and mynde to the seruice of vanities the vvorld and his fleshe in so muche that as the good man encreaseth hovverlye in merit to vvhiche is due encrease of grace and glorye in heauen so the euyl from tyme to tyme in thought vvorde or deede or in all at once heapeth vp sinne and damnation vppon him selfe to vvhiche is due vengeance and encrease of tormentes in hell and in this contrarie course they passe ouer their lyues for tvventie thirtie or fortie yeres and so come to dye And is it not reason novv that seinge there is so great diuersitie in their estates there shoulde be as greate or more diuersitie also in their revvarde especiallye seinge God is a great God and revvardeth small thinges vvith greate vvages ether of euerlastinge glorye or euerlastinge payne Thirdlye and lastlye the diligent and carefull Christian may gather of this vvhat greate cause he hath to put in practyse the godlie counsaile of S. Paule vvhich is that euerie man shoulde proue and examine his ovvne vvorke and so be able to iudge of hym selfe in vvhat case he standeth And yf
vppon this examination he finde him selfe a vvrye to thanke God of so gteate a benifite as is the reueilinge of his daunger vvhyles yet there is tyme and place to make amendes for all No doubt manye perishe dailie by gods iustice in theire ovvne grosse ignorance vvhoe if they had receaued this speciall fauoure as to see the pitt before they fell in happylye they vvoulde haue escaped the same Vse goddes mercie to thy gayne then gentle brother and not to thy further damnation If thovv see by this examination that hitherto thovv hast not led a trevv Christian lyfe resolue thy selfe to begynne novv and cast not avvaye vvilfullye that precious sovvle of thyne vvhiche Christ hath bought so dearlye and vvhich he is most readie to saue and endevv vvith grace and eternall glorye if thovv vvouldest yelde the same into his handes and be content to direct thy lyfe accordinge to his most holye easie and svveete commaundementes Of the seuere accounpte that vve must yelde to God of the matters aforesayed CHAP. V. AMongest other pointes of a prudent seruant this is to be esteemed one principall to cōsider in euerye thinge cōmitted to his charge vvhat accounpte shal be demaunded tovvchinge the same also vvhat maner of man his maister is vvhether facile or rigorous mylde or sterne careles or exquisite in his accountes Also vvhether he be of abilitie to punishe hym at his pleasure findinge him faultie and 〈◊〉 hovv he hathe dealt vvith other before in like matters For accordinge to thes circumstances if he be vvise he vvill gouerne hym selfe and vse more or lesse diligence in the charge committed The like vvisdome vvoulde I counsaile a Christian to vse in the matters before recited to vvitt tovvchinge our ende for vvhich god sent vs hither and the tvvo principall pointes therof enioyned for our exercise in this life to consider I saye vvhat accounto vve shal be demaunded for the same in vvhat maner by vvhome vvith vvhat seueritie vvith vvhat daunger of punisament if vve be founde negligent and recheles therin For better vnderstandinge vvherof it is to be noted first vvith vvhat order and vvith vvhat ceremonies and circūstances God gaue vs this charge or rather made and proclaimed this lavve of our behaueoure seruice tovvardes him For albeit he gaue the same cōmaundement to Adam in his first creation and imprinted it aftervvardes by nature into the hartes of eche man before it vvas vvriten as S. Paule testifyeth yet for more plaine declarations sake and to conuince vs the more of our vvickednes as the same Apostle noteth he published the same lavve in vvriten tables vppon the mounte Synay Marie vvithe suche terrour and other circumstances of Maiestie as also S. Paule noteth to the Hebrevvs as may greatlye 〈◊〉 the breakers therof Let anye man reade the nynetenthe chapter of Exodus there he shall see vvhat a preparation there vvas for the publishinge of this lavve First God caileth Moyses vp to the hill and there reckoneth vpp all the benefites vvhich he euer had bestovved vpon the people of Israell and promiseth them manye more yf they vvould keepe the lavve vvhich he vvas then to geue them Moyses vvent to the people and returned aunsvvere againe that they vvould keepe it Then caused God the people to be sanctified against the thirde daye to vvashe all their garmentes and that no man shoulde cōpanie vvith his vvife also to be charged that none vpon payne of death should presume to mounte vp to the hyll but Moyses alone and that vvhoe soeuer should dare but to touche the hill should presentlie be stoned to death VVhen the third daye vvas come the Angels as S. Steuen interpreteth it vvere readie there to promulgate the lavve The trōpettes sounded mightilye in the ayre greate thunder brake ovvt from the skye vvith fearse lightninges horrible clovvdes thicke mystes and terrible smoke rysinge from the mountaine And in the middest of all this Maiestie and dreadfull terror God spake in the hearinge of all I am thy Lorde God vvhich haue brought the out of the lande of Egypt me onlie shalt thovv serue and the rest vvhich folovveth containinge a perfect description of our devvtie in this lyfe cōmonlye called the ten commaundementes of God All vvhich terror and maiestie S. Paule hym selfe as I haue sayde applyeth to this meaninge that vve should greatlye tremble to breake this lavve delyuered vs vvith such circumstances of dread and feare signifiyinge also hereby that the exaction of this lavve must needes be vvith greater terrour at the daye of iudgement seinge that the publication therof vvas vvith such astonishment and dreade For so vve see alvvaies great princes lavves to be executed vpon the offenders vvith much more terror than they vvere proclaimed And this maye be a forcible reason to moue a Christiā to looke vnto his devvtie Secondlye if vve consider the sharpe execution vsed by God vpon offenders of this lavve bothe before it vvas vvriten and synce vve shall fynde greate cause of feare also as the vvounderfull punishemēt vpon Adam so manye millions of people besydes for his one fault the drovvningo of all the vvorlde together the burninge of Sodome and Gomorra vvith brimstone the reprobation of Saul the extreme chastisement of Dauid and the like VVhich all beinge done by God vvith suche rigour for lesse fevver synnes than ours are allso vppon them vvhome he had more cause to spare than he hath to tollerace vvith vs may be admonishmentes vvhat vve must looke for at gods handes for breache of this lavv of seruinge him in this lyse Thirdlye if vve cousider the speeches behauyour of our lord maister Christ in this matter vve shall haue yet more occasion to doubte cur owne case whoe albeyt he came now to redeeme vs and to pardone all in all mildenes humilitie clemencie and mercye yet in this point of our accounte he neuer shewed but austeritie and greate rigour not onlie in wordes and familiar speeche with his Apostles but also in examples and parables to this purpose for so in one parable he damneth that poore seruaunte to hell where should be weepinge gnasshinge of teeth onlye for that he had not augmented his talent deliuered hym And Christ confesseth there of him selfe that he is a hard man reapinge vvhere he sowed not and gathering where he cast not abrode expectinge also vsurye at our handes for the talentes lent vs and not accepting onlye his owne againe And consequentlie threatning much more rigour to them which shall mispende his talentes as the most of vs doe Agayne he damneth the seruant whome he founde a sleepe he damned the poore man which was cōpelled to come into the weddinge onlye for that he came without a wedding garment he damned the fyue foolishe virgynes for that they had not theire oyle with them and were not readie Iumpe at the verie
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
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
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
what manner of paines punishmentes they shal be For better conceauinge wherof it is to be noted that as there are two sortes of sinners the one whiche dye in the guylt of mortall sinne and in the dissauoure and displeasure of God of whome it is saide conuertantur peccatores in infernum Let sinners be turned into hell And againe there is a sinne vnto deathe I doe not saye that anye man should praye for that And againe the portion of wicked men shal be in the lake burninge with fire and brymstone which is called the second deathe An other sorte of sinners there are whiche haue the guylt of theire sinnes pardoned by their repentance in this lyfe but yet haue not made that temporall satisfaction to gods iustice nor are so thoroughlie purged in this lyfe as they maye passe to heauen without punishment and of these it is writen Detrimentum patientur 〈◊〉 autem salui erunt sic tamem quast perignem They shall suffer hurt and dammage but yet they shal be saued as by fire Vpon which wordes of S. Paul the holye father S. Austen writeth thus Because S. Paul sayeth that these men shal be saued by fire therfore this fire is contemned But surely though they shal be saued by it yet is this fire more greeuous than what soeuer a man can suffer in this life and yet you know how greate intollerable thinges men haue or maie suffer The same S. Austen in an other place sayeth thus They which haue donne thinges worthie of temporall punisnment of whome the Apostle sayeth They shal be saued by fire must passe thorough a firie riuer and most horrible shallowes of burninge flames signisied by the prophet vvhen he saithe and a fludd of fyre vvent before hym looke hovv much matter there is in theire synnes so lon ge must they sticke in passinge thorough hovv much the fault requireth so much shall the punishement of this fyre reuenge And because the vvord of God do the compare the sovvle of a synner to a pott of brasse sayinge put the pott emptie vppon the coles untill all the rust be melted of therfore in this fyre all ydle speeches all filthie cogitations all light synnes shall boyle out vvhich by a shorte vvaie might haue ben seperated from the sovvle in this lyfe by almes and teares Hitherto S. Austen And the same holie father in an other place hath these wordes If a sinner by his conuersion escape death and obtaine lyfe yet for all that I can not promise hym that he shall escape all payne or punishment For he that differred the fruites of repētance till the next lyfe must be perfited in purgatorie fire and this fyre I tell you though it be not euerlastinge yet is it passinge greeuous for it doth far exceede all paines that man can suffer in this lyfe Neuer was there founde out yet so greate a paine in fleshe as that is though martyrs haue abydden straunge tormētes and many wicked men haue suffered exceedinge greate punishmentes To lyke effecte dothe S. Gregorie Write of the seueritie of this punishmet expoundinge those wordes of Dauid O Lorde rebuke me not in thy furye nor correct me in thy vvrathe This is as yf he sayde saythe S. Gregoire I know that after this lyfe some must be clensed by purginge fire And other must receaue sentence of eternall damnation But because I esteeme that purginge fyre though it be transitorie to be more intolerable than all the tribulation which in this lyfe maye be suffered therfore I doe not onlye desire not to be rebuked in the furie of eternall damnation but also I greatlie feare to be purged in the wrathe of transitorie correction thus far S. Gregorie And I might add a hundred like sayinges more out of the holye fathers towchinge the extreame seueritie of this purginge fyre after death and of the greate feare which they had of it but this shal be sufficient to warne Catholiques which beeleue it to looke better aboute them than they doe for the auoydinge of the rigoure of this fyre by theire good lyfe in this world especiallie by these two meanes of almes and teares whiche S. Austen in the place before recited dothe mētion which holye father also in the same place maketh this collection We see what men doe or maye suffer in this life what rackinge what tearinge what burninge and the like and yet they are nothinge in respect of that fire whereof he inferreth this conclusion ista ergo etc. Thes thinges therfore which we suffer heere are much easiar than that fire and yet yow see that men will doe any thinge rather than suffer them how much more then ought wee to doe that litle whiche God cōmaundeth vs to auoyde that fyre farre and muche more greeuouse It is a straunge matter to consider what great feare holye men had of this fire how litle we haue now a dayes hauing much more cause than they S. Barnarde hathe these woordes of hym selfe Oh wold to God some man wold now before hand prouide for my head abundance of watters and to my eyes a fountaine of teares for so perhaps the burninge fire should take no holde where iūning teares had clensed before And agayne I tremble shake for feare of falling into Gods hands I wolde gladlie present my selfe before his face alredie iudged of my selfe not to be iudged then of hym Therfore I will make a reckonyng whiles I am heere of my good deces and of my badde My euell shal be corrected with better woorkes they shal be watered with teares they shal be punished by fasting they shal be amended by sharp discipline I will ripp vp the verie bottom of my wayes all my deuises that he may fynde nothing vntryed at that day or not fullye discussed to his handes And then I hope in his mercie that he will not iudge the same faults again and the second time as he hathe promised The lyke feare vttereth S. Ambrose in these woordes O Lorde yf thou reserue any whit in me to be reuenged in the next lyfe yet I humblie aske of the that thow geue me not vpp to the power of wycked spirits whiles thou wypest awaye my synnes by the paynes of purgatorie And agayne in an other place I shal be searched examined as leade in this fire and I must burne vntill all the lead be melted away And yf then there be found no siluer matter in me woe be to me For I must be thrust doune to the nethermost partes of hell or elles whollie waste away as straw in the fyre But if anie gold or siluer be fownd in me not throughe my woorkes but by grace and Christes mercie through the ministorie of my prestehoode I shall also once say surelie they that trust in the shall neuer be confounded And thus muche of this temporall punishement reserued euen for the
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
in his Psalme Dothe the seate of iniquitie cleaue to thee o lorde vvhiche faignest a laboure in thy commaundement is not this a faigned laboure deare bretheren in a commaūdemēt I meane a light burden a sweete yoke an anoynted crosse so in olde time he sayed to Abraham take thy sone Isaac uvhome thou louest and offer hym to me in sacrifice This was a faigned labour ī a cōmaundemēt For Isaac being offered he was not killed but sanctified therby Thou therfore if thou heare the voyce of God within thy hart willing thee to offer vp Isaac whiche signifieth ioye or laughter feare not to obey yt faithefullye and constantlie what so euer thy corrupt affection iudgeth of the matter be thow secure Not Isaac but the Ramme shall die for yt Thy Ioie shall not perishe but thy stubbur nes onclie whose hornes are entangled with thornes and can not be in thee without the prickynges of anxietie Thy lorde dothe but tempt the as he dyd Abraham to see what thow wilt doe Isaac that is thy ioye in this lyfe shall not die as thow imaginest but shall lyue one ie he must be lyfted vpp vppon the wood to the end thy ioye may be on highe and that thow maiest glorie not in thy owne fleshe but onelie in the crosse of thy lorde by whome thy selfe also art crucified crucified I saye but crucified to the world forvnto God thow lyuest still and that muche more than thow diddest before Of the second impediment vvhiche is persecution affliction and tribulation vvherby many men are kept from the seruice of God CHAP. II. MAny there are in the worlde abrode who ether vpon these considerations before layde doune or for that they see some good men to lyue as merylye as thē selues are cōtent to yeeld this muche that in verye deed they esteeme vertouse lyfe to be pleasant enough to such as are once entered in thervnto And that in good soothe for their owne partes they could be content to folowe the fame yf they might doe it wyth quiet and peace of all hādes Mary to request thē vnto yt in such tyme or place or with such order and circumstances as tribulation affliction or persecutiō may fall vpon them for the same they think it a matter vnreasonable to be demaunded and them selues verie excusable bothe before God and man for refusing it But this excuse is no better than the other goyng before of the pretended difficultie for that it standeth vpon a false ground as also vppon an vniust illation made vppon that grounde The ground is this that a man maye lyue vertuouslie and serue God truelie with all worldlie ease and without any affliction tribulation or persecution whiche is false For that albeit externall contradictions and persecutions be more in one tyme than in an other more in this place than in that yet can there not be any time or place without some bothe externall internall VVhich althoghe as I haue shewed before in respect of the manyfolde helpes and consolations sent from God in counterpoyze of the same they seeme not heauye nor vnpleasant vnto the godlie yet are they in them selues bothe great and weightie as wolde appeare yf they fell vpō the wicked and impatient Secondlie the illation made vpon this grounde is vniust for that it alleageth tribulatiō as a sufficient reason to abandone gods seruice whiche God hym selfe hathe ordained for a meane to the cōtrary effect that is to draw men therby vnto his seruice For better declaratiō wherof the matter beyng of verie great importāce I will handle in this chapiter these fower pointes First whether it be ordinarie for all that must be saued to suffer some kynde of persecution tribulation or affliction that is whether this be appoynted an ordinarie mea nes of mans saluation in this lyfe or no Secōdlie what are the causes whie God louing vs as he do the wold chuse and appoynt these meanes of our saluation Thyrdlie what principall reasons of comfort a man maye haue in tribulation Fowerthlie what is required at his handes in that state whiche fower pointes being declared I doubt not but great light shall appeare 〈◊〉 this whole matter whiche seemeth to flesne and bloode to be so full of darkenes and improbabilities And touching the first there needeth litle proofe for that Christ hym selfe sayeth to his Disciples and by them to all other his seruantes In mundo pressuram sustinebitis In the world you shall sustayne affliction And in an other place In your patience shall you possesse your soules That is by suffering patientlie in aduersities which S. Paul yet vtrereth more playnelie when he sayeth All those that uuill lyue godlie in Iesus Christ shall suffer persecution Yf all then none can be excepted And to signifie yet further the necessitie of this matter bothe Paul and Barnabas also dyd teache as S. Luke reporteth that vve of necessitie must enter into the kingdome of god by many tribulations vsing the woorde oportet whiche signifieth a certaine necessitie And Christ him selfe yet more reuealeth this secret when he sayeth to S. Iohn Euangelist that he chastyneth all those uvhome he loueth VVhiche woordes S. Paul as it were expounding to the hebrewes sayeth flagellat omnem filium quem recipit He whippeth euery childe whome he receaueth And S. Paul vrgeth this matter so sarre in that place as he affirmeth playnlie all those to be bastardes and no children of God whiche are not afflicted by hym in this lyfe The same position he holdeth to Timothie Sisuftinemus conregnabimus Yf we suffer with Christ we shall raigne with Christ and no otherwyse VVherin also concurreth holye Dauid when be sayeth Multae tribulationer 〈◊〉 The iust are appointed to many tribulations The same might be proued by many other meanes as by that Christ sayeth He came not to bringe peace but the svvord into the uvoorld Also by that S. Paul saieth That no man can be crovvned except he fight laufullie But how can we fight yf we haue no enemie to oppugne vs The same signifieth Christ in the Apocalips when he repeateth so often that heauen is onelie for hym that conquereth The verie same is signified by the shyppe where into Christ entered with his disciples whiche was tossed and tumbled as yf it wolde haue bene drouned this I saie by all the auncient fathers expositiō was a figure of the troubles and afflictions that all those shoulde suffer which doe rowe in the same shyppe with Christ our sauiour The same also is proued by that the lyfe of man is called a warfare vpon earthe and by that he is appointed to labour trauayle whyle he is heere also by that his lyfe is replenished with many miseries euen by the appointement of God after mans fall The same also is shewed by that that God hath appointed euery man to passe throughe the paynes of deathe
into the dongeon and was in chaynes with hym Sidrach Misac and Abdenago were cast into a burning fornace and presentlie there was a fowerth came to beare them compagnie of whome Nabuchodonasar sayeth thus dyd we not put three men onelie bounde into the fyre And his seruantes answered yea verilie But beholde sayeth he see fower men vnbounde walking in the myddest of the fyre and the shape of the fowerth is lyke the sonne of God Christ restored as he passed by a certaine beggar vnto his sight whiche hadd bene blynde from his natiuitie For whiche thing the man being called in question and speaking somewhat in the prayse of Christ for the benefit receaued he was cast out of the synagoge by the pharasies VVhereof Christ hearing sought hym out presentlie conforting his harte bestowed vppon hym the light of mynde muche more of importance than that of the bodie geeuen hym before By this and lyke examples it appeareth that a man is no sooner in affliction and tribulatiō for iustice sake but streight waye Christ is at hand to beare him cōpanie and yf his eyes might be opened as the eyes of Elizeus his disciple was to see his companions the troupes of Angells I meane whiche attend vpō their lord in this his visitation no doubt but his hart wolde greatlie be comforted therwithe But that which the eye can not see the soule fe leth that is she feeleth the assistāce of gods grace amyddest the depthe of all tribulations this he hathe promised agayne agayn this he hathe sworne and this he performeth moste faythfullye to all those that suffer meeklie for his name This S. Paul most certaynlie assured him selfe of whē he sayed that he dyd glorie in all his infirmities and tribulations to the end that Christ his vertue might dwell in hym that is to the end that Christ should assist hym more abundantlie with his grace Cum enim infirmor tune potens sum For when I am in moste infirmitie then am I moste strong saythe he That is the more tribulations and afflictiōs are layed vpon me the more potent is the ayde of Christs grace vnto me And therfore the same Apostle writeth thus of all the Apostles together VVe suffer tribulation in all things but yet vve are not distressed vve are brought into perplexities but yet vve are not forsaken vve suffer persecution but yet vve are not abandoned vve are flong dovvne to the grounde but yet vve perishenot This then ought to be a moste sure and secure staffe in the hand of all Christiās afflicted that what soeuer befall vnto thē yet the grace of God will neuer fayle to holde them vp and beare them owt therein for moste true certaine is that sayeing of S. Austen so often repeated by hym in his woorkes that God neuer forsaketh anye man except he be reiected and first forfaken by man For the last reason of comfort in affliction I will ioyne two thinges together of great force and efficacie to this matter The first wherof is the expectation of rewarde the other is the shortnes of tyme wherein we haue to suffer bothe are touched by S. Paul in one sentence when he saythe that a litle and momentarie tribulation in this vvorld vvorketh an eternall vveight of glorie in the byghth of heauen By momentarie he shewethe the litle time we haue to suffer and by eternall vveight of glorie he expresseth the greatnes of the rewarde prepared in heauen for recompence of that suffering Christ also ioynethe bothe these comfortes together when he sayethe Beholde I come quicklie and my revvarde is vvith me In that he promiseth to come quicklye he signifiethe that our tribulation shall not endure long by that he bringethe his rewarde with hym he assureth vs that he will not come emptie handed but redie furnished to recōpence our labour throughelie And what greater meanes of encouragement could he vse than this If a man did beare a verie heauy burden yet yf he were sure to be well payed for his labour that he had but a litle waye to beare the same he wold strayne hym selfe greatlie to goe throughe to his wayes end rather than for sparing so snorte a labour to leese so large and so present a rewarde This is our lordes most mercyfull dealing to comfort vs in our afflictiō to animate vs to holde out māfullie for a time thoghe the poyse seeme heauye on our shoulders the cōming of our Lord is euen at hand and the iudge is before the gates who shall refreshe vs and wype awaye all our teares and place vs in his kyngdome to reape ioye without fayntinge And then shall vve prooue the sayeing of holye S. Paul to be true That the sufferinges of this uvorld are not vvoorthie of that glorie vvhich shal be reuealed in vs. And this may be sufficient for the reasones left vs of comforts in tribulation and affliction And thus hauing declared the first three pointes promised in this chapiter there remayneth onelie to saye a woorde or twoo of the fowerth that is what we haue to doe for our partes in time of persecution and affliction And this might be dispatched in sayeing onelie that we haue to conforme our selues to the will and meaning of God vttered before in the causes of tribulatiō But yet for more ease and better remembrāce of the same I will breeflye runne ouer the principall pointes therof First thē we haue to aspire to that yf we can which Christ counsaileth Gaudete exultate reioyse triumphe Or yf we can not arryue to this perfection yet to doe as the Apostle willeth omne gaudium existimate cum in varias tentationes incideritis esteeme it a mattter woorthie of all ioye when yee fall into diuers temptations that is yf we can not reioyse at it in deede yet to thincke it a matter in yt selfe woorthye of reioysement reprehendinge our selues for that we can not reache vnto it And if we can not come thus the high waye nether as in deede we ought to doe yet in anie case to re member what in an other place he sayethe patientia vobis necessaria est vt reportetis promissionem You must of necessitie haue patience yf you will receaue godes promisse of euerlasting lyfe Secondlie we ought to doe as the Apostles dyd when they were in the moste terrible tempest of the sea Christ beinge wyth them but a sleepe that is we must goe and a wake hym we must crye vnto hym with the prophet Exurge quare obdormis domine O Lord arise whye doest thou sleepe in our miserie This wakening of Christ dothe please him wonderfullie as hathe bene shewed but speciallie yf it be done with that assured cōfidēce of true affectioned children wherwithe S. Marke describeth the Apostles to haue awakened Christ. For their woordes were these Maister dothe it not appertaine vnto
in the Apocalyps and vseth maruailous speeches to entyse vs to this fortitude For these are his woordes he that hathe an eare to heare let hym heare what the spirit sayth vnto the churches To hym that shall conquere I will geue to eate of the tree of lyfe whiche is in the paradise of my God This sayeth the first and the last he that was deade and now is a lyue I know thy tribulation and thy pouertie but thow art riche in deede and art blasphemed by those that saye they are true Israelites are 〈◊〉 But are rather the Sinagoge of Satā Feare nothing of that whiche you are to suffer beholde the deuill wil cause some of you to be thrust into prison to the end you may be tempted and you shall haue tribulation for tēne dayes But be faythefull vnto deathe and I will geue the a crowne of lyfe He that hathe an eare to heare lett hym heare what the spirit sayeth vnto the churches he that shall ouercome shall not be hurt by the second deathe And he that shall ouercome and keepe my woorkes vnto the end I will geue vnto hym authoritie ouer nations euen as I haue receaued it from my father and I will geue him besides the morning starre He that shall ouercome shal be appareled in whyte garmentes and I will not blott his name owt of the booke of lyfe but will confesse his name before my father and before his Angels Beholde I come quickelie holde fast that thow hast lest an other man receaue thy crowne He that shall conquere I will make him a pillar in the tēple of my God he shall neuer goe foorthe more and I will wryte vpō hym the name of my God and the name of the citie of my God which is new Ierusalem He that shall conquer I will geue vnto him to sitt withe me in my throne euen as I haue conquered and doe sitt with my father in his throne Hitherto are the woordes of Christ to S. Ioh. And in the end of the same book after he had described the ioyes and glorie of heauen at large he concludeth thus And he that satte on the throne sayde to me VVryte these woordes for that they are moste faythfull and true Qui vicerit possidebit haec ero illi deus ille erit mihi filius timidis autem incredulis c. pars illorum erit in stagno ardenti igne sulphure quod est mors secunda He that shall conquer shall possesse all the ioyes that I haue heere spokē of and I will be his God and he shall be my sonne But they whiche shal be fearfull to fight or incredulous of these thinges that I haue sayed theyr portiō shall be in the lake burning withe fire and brymstone which is the second deathe Heere now we see bothe allurement threates good and euill lyfe and deathe the Ioyes of heauen and the burning lake proposed vnto vs. VVe maye streache owte our handes vnto whiche we will Yf we fight and conquer as by gods grace we maye thē are we to enioye the promises layd downe before Yf we shew our selues ether vnbeleeuing in these promises or fearefull to take the fyght in hande being offered vnto vs then fall we into the daunger of the contrarie threates euen as S. Iohn affirmeth in an other place that certayne noble men dyd among the Iewes whoe beleeued in Christ but yet durst not confesse hym for feare of persecution Heere thē must ensewe an other vertue in vs moste necessarie to all tribulation and affliction and that is a strong and firme resolution to stand and go throughe what opposition or contradiction soeuer we fynde in the world ether of fawning flatterie or persecuting crueltie This the scripture teacheth cryeing vnto vs esto firmus in via domini Be firme and immouable in the waye of our lord And agayne State in fide viriliter agite Stand to your faythe and play you the men And yet further confide in deo mane in loco tuo Trust in God and abyde firme in thy place And finalie confortamini nō dissoluantur manus vestrae Take courage vnto you and let not your handes be dissolued from the worke you haue begonne This resolution had the three children 〈◊〉 Misach Abdenago when hauing heard the flattering speeche infinite threates of cruell Nabuchodonasar they answered with a quiet spirit O kyng wee may not answere you to this long speeche of youres For beholde our God is able yf he will to delyuer vs from this furnace of fyre whiche you threaten and from all that you can doe otherwyse against vs. But yet yf it should not please hym so to doe yet you muste know Syr king that we doe not woorshippe your goddes nor yet adore your golden ydole whiche you haue sett vp This resolution had peter Iohn who being so often 〈◊〉 before the councell bothe commaunded threatened and beaten to talke no more of Christ answered styll Obedire oportet deo magis quam hominibus vve muste obey God rather than men The same had S. Paul also when being requested with teares of the Christianes in Cesarea that he wolde forbeare to goe to Ierusalem for that the holie ghoste had reuealed to manye the troubles whiche expected hym there he answered what mean you to weepe thus and to afflict my hart I am not onelie readie to be in bondes for Christ name in Ierusalem but also to suffer deathe for the same And in his epistle to the Romanes he yet further expresseth this resolution of his when he sayeth what then shall we saye to these thinges yf God be with vs whoe will be against vs who shall separate vs from the loue of Christ shall tribulation shall distresse shall hungar shall nakednes shall perill shall persecution shall the swoore I am certaine that nether deathe nor lyfe nor Angels nor principalities nor powers nor things present nor things to come nor strengthe nor hyghthe nor depthe nor any creature els shal be able to separate vs from the loue of God whiche is in Iesus Christ our Lord. Finallye this was the resolution of all the holye martyres and confessors and other seruantes of God wherby they haue withstoode the temptations of the deuill the allurementes of fleshe and bloode and all the persecutions of tyrantes exacting things vnlaufull at their handes I will alleage one exāple more owte of the scripture and that before the cōming of Christ but yet nighe vnto the same and therfore no maruaylle as the fathers doe note thoghe it tooke some heate of Christian feruour and constancie towardes martyrdome The example is wounderfull for that in mannes sight it was but for a small matter required at their handes by the tyrantes commaundement that is onelie to eate a peece of swynes fleshe for thus it is recorded in the scripture It happened seuen brethren to be apprehended
authoritie Christ myght haue sayed to Peter when he sent hym to take his tribute from owte of the fyshes mouthe take so muche more as will suffice your necessarie expences as you trauayle the coūtrie But he wolde not nor yet diminishe the great afflictiōs whiche I haue shewed before thoughe he loued them as dearelie as euer he loued hys owne sowle All whiche was done as S. Peter interpreteth to geue vs example what to folo we what to looke for what to desire what to comfort our selues in amyddest the greatest of all our tribulations Saint paul vseth this as a principall consiration when he writeth thus to the hebrewes vppon the recitall of the sufferinges of other saintes before them wherfore we also bretheren hauing so great a multitude of witnesses that haue suffered before vs lett vs laye of all burdens of sinne hanging vpon vs and lett vs runne by patience vnto the battaile offered vs fyxing our eyes vpon the authour of our faith and fulfiller of the same Iesus who putting the ioyes of heauen before his eyes sustayned patientlie the crosse contemning the shame and confusion therof and therfore now sitteth at the right hand of the seate of God Thinke vpōhym I saye which sustayned suche a cōtradictiō against hym selfe at the handes of sinners and be not wearie nor fainte not in courage For you haue not yet resisted against sinne vnto bloode and you haue forgotten perhapps that comfortable sayeing whiche speaketh vnto you as vnto children My sonne doe not 〈◊〉 the discipliue of our Lorde and be not 〈◊〉 vuhen thou art chastened of hym For whome God loueth he chasteneth and he whippeth euery sonne whome he receauethe Perseuer therefore in the correction layed vpon you God offerethe hym selfe to you as to his children For what childe is there whome the father correcteth not yf you be out of correction wherof all his children are made partakers then are bastardes and not children All correction for the present time when it is suffered seemeth vnpleasant and sorowfull but yet after it bringeth foorthe most quiet fruite of iustice vnto thē that are exercised by yt VVherfore strengthēn vpp your wearie handes and loosed knees make waye to your feete c. That is take courage vnto you and goe forwarde valiantlye vnder the crosse laied vpō you This was the exhortation of this holie captayne vnto his countrie mē souldyers of lesus Christ the Ievves Saint Iames the brother of our Lorde vseth an other exhortation in his Catho like epistle to all Catholikes not muche differēt from this Be you therfore patient my brethrē say the he vntill the cōming of our lord Beholde the husbandman expecteth for a time the fruite of the earthe so pretious vnto hym bearing patientlie vntill he may receaue the same in his season be you therfore patient and comfort your hartes for that the cōmyng of our lorde will shortlie draw neere Be not sadde and complayne not one of an other Beholde the Iudge is euen at the gate Take the prophetes for an example of labour and patience whiche spake vnto vs in the name of God Beholde we account thē blessed which haue suffered You haue hearde of the sufferance of Iob you haue seen the end of our lord withe him you haue seen I saye that our lord is mercifull and full of compassion I might heere alleage many thinges more owt of the scripture to this purpose for that the scripture is moste copious heerin and in verie deed yf it should all be melted and poured owt yt wolde yeelde vs nothing els almoste but touching the crosse and patient bearing of tribulation in this lyfe But I must end for that this chapiter ryseth to be long as the other before dyd And therfore I will onelye for my conclusion sett downe the confession and moste excellent exhortation of olde Mathathias in the tyme of the cruell persecution of Antiochus against the Iewes The storie is thus reported in the scripture At that tyme the officers of Antiochus sayd vnto Mathathias thow art a prince and of greatest estate in this citie adorned with children and bretheren come thow therfore first and doe the kinges commaundement as other men haue done in Iuda and Ierusalem and thow and thy children shal be the kynges freends and enryched with golde and syluer and many guyftes from hym VVherto Mathathias answered with a lowde voyce yf all nations should obey Antiochus to departe from the obedience of the lawes of theyr auncestours yet I and my childredn and bretheren will folowe the lawes of our fathers Let God be mercifull vnto vs at his pleasure c. And the dayes came of Mathathias his dethe and then he sayed vnto his children Now is the tyme that pryde is in her strengthe Now is the tyme of chastisement towardes vs of euersion and indignatiō come Now therfore o children be you zelous in the lawe of God yeeld vpp your lyues for the testaments of your fathers remember the woorkes of your auncestours what they haue done in theyr generations and so shall you receaue greate glorie and eternall name VVas not Abraham fownde faythefull in time of temptation and yt was reputed vnto hym for iustice Ioseph in tyme of his didistresse kept gods commaundementes and was made Lord ouer all Egypt Phinees our father for his zeale towardes the lawe of God receaued the testament of an euerlasting preesthode Iosue for that he fullfilled gods woord was made a captayne ouer all Israel Caleb for that he testifyed in the churche receaued an inheritance Dauid for his mercie obteyned the seat of an eternall kyngdome Elias for that he was zealous in zeale of the lawe was taken vp to heauen Ananias Azarias and Misael throughe their beleefe were delyuered from the flame of the fyre Daniel for his simplicitie was deliuered frō the mouthe of lyons And so doe you runne ouer by cogitation all generations and you shall see that all those that hope in God shall not be vanquyshed And doe you not feare the woordes of a synfull man for his glorie is nothing els but dung and wormes to daye he is great and exalted and to morow he shal not be fownde for he shall returne vnto his earthe agayne and all his fond cogitations shall perishe VVherfore take courage vnto you my children and playe the men in the lawe of God For therin shal be your honour and glorie Hitherto are the wordes of scripture which shall suffice for the end of this chapter Of the thyrd impediment that letteth men from resolution vvhiche is the loue of the uuorlde CHAP. III. AS the two impedimentes remoued before be in deede great stayes to many men from the resolution we talke of so this that now I take in hande is not onelie of it selfe a strong impediment but also a greate cause and common grounde as it were to all the other impedimentes that be For
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
to eate them thoghe otherwyse in taste they appeared sweet and pleasant How then cometh it to passe that so manie earnest admonitions of God him selfe can not staye vs from the loue of this daungerous vanitie 〈◊〉 cor apponere saythe God by the prophet that is laye not your harte vnto the loue of riches Qui diligit aurum non iustificabitur say the the wyse man he that loueth gold shall neuer be iustifed I am angrie greatelye vppon riche nations sayethe God by Zacharie Christ saythe Amen dico vuhis quia diues difficile intrabit in regnum caelorum Truelie I saye vnto you that a riche man shall hardlie gett into the kyngdome of heauen And agayne vvobe to you riche men for that you haue receaued your consolation in this lyfe Finallie S. Paul saythe generallie of all to all They vvhich vvilbe riche doe faell into temptation and into the snare of the deuill and into many vnprofitable and hurtfull desires vvhiche doe drovvne men in destruction and perdition Can any thing in the world be spoken more effectuallie to dissuade from the loue of riches thā this must not heere now the couetous men ether denye God or condēne them selues in their owne consciences lett them goe and excuse them selues by the pretence of wyfe childrē as they are wont sayeing they mean nothinge els but to prouyde for their sufficiencie Dothe Christ or S. Paul admitt this excuse ought we so much to loue wyfe or children or other kynred as to endaunger our soules for the same vvhat comfort may it be to an afflicted father in hell to remember that by his meanes his wyfe and childrē doe lyue wealthelie in earthe all this is vanitie deare brother meere deceate of our spirituall enemye For within one momēt after we are dead we shall care no more for wyfe children father mother or brother in this matter than we shall for a meere straunger and one penye geuen in almes while we lyued for gods sake shall comfort vs more at that daye than thowsandes of poundes bestowed vpon our kynne for the naturall loue we beare vnto our owne fleshe and bloode The whiche I wold to Christ worldlye men dyd cōsider And then no dowte they wolde neuer take suche care for kynred as they doe especiallie vpon their deathe beddes whēce presentlie they are to departe to that place where fleshe bloode holdeth no more priuilege nor riches haue any power to deliuer but onelie suche as were well bestowed in the seruice of God or geuen to the poore for his names sake And this shal be sufficient for this point of riches The third braunche of worldlie vanities is called by S. Iohn cōcupiscēce of the fleshe whiche conteyneth all pleasures and carnall recreatiōs as banquetting laughing playeing and the lyke wherewithe our fleshe is much delyted in this world And albeit in this kinde there is a certaine measure to be allowed vnto the godlie for the conuenient maintenance of their healthe as also in riches it is not to be reprehended yet that all these worldlie solaces are not onelie vain but also daungerous in that excesse and abundance as worldlie men seek and vse them appeareth playnelie by these woordes of Christ. VVo be vnto you whiche nowe doe laughe for you shall weepe VVo be vnto you that now lyue in fyll and satietie for the tyme shall come when you shall suffer hunger And agayne in S. Iohns gospell speaking to his Apostles and by them to all other he saythe You shall uveepe and pule but the vvorld shall reioyse making it a signe distinctiue betwene the good and the badde that the one shall mourne in this lyfe and the other reioyse and make them selues merye The verye same dothe Iob cōfirme both of the one the other sort for of worldlinges he saythe that they solace them selues with all kynde of Musicke doe passe ouer their dayes in pleasure and in a verie moment doe goe doune into hell But of the god ie he saythe in his owne persone that they sighe before they eate theyr breade And in an other place that they feare all their woorkes 〈◊〉 that God spareth not hym which offēdeth The reason whereof the wyse man yet further expresseth sayeing That the uvorkes of good men are in the handes of God and no man knovveth vvhether he be vvoorthie of loue or hatred at gods handes but all is kept vncertayne for the tyme to come And olde Tobias insinuateth yet an other cause when he saythe VVhat ioye can I haue or receaue seing I sytt heer in darkenes Speaking literallye of his corporall blyndenes but yet leauinge it also to be vnderstande of spirituall and internall darkenes These are then the causes beside externall affliction whiche God often sendeth whye the godlie doe lyue more sadde and fearefull in this lyfe than wicked men doe according to the counsayle of S. Paul and whie also they sighe often and weepe as Iob and Christ doe affirme for that they remember often the Iustice of God theyr owne frayltie in sinning the secrete iudgement of gods predestination vncertaine to vs the vale of miserie and desolation wherein they lyue here whiche made euen the Apostles to grone as S. Paul saythe thoughe they had lesse cause therof than we In respect wherof we are willed to passe ouer this life in carefullnes wachefullnes feare and trembling and in respect wherof also the wyseman saythe It is better to goe to the house of sorovv thā to the house of feasting And agayne VVhere sadnes is there is the hart of vvysemen but vvhere myrthe is there is the harte of 〈◊〉 Finallie in respect of this the scripture saythe Beatus homo qui semper est pauidus Happie is the man whiche alwayes is fearefull VVhiche is nothinge els but that whiche the holie ghoste commaundethe euery man by Micheas the Prophet solicitum ambulare cum deo To walke carefull an diligent withe God thynkynge vppon his commaundementes how we keepe and obserue the same how we resist and mortifie our members vppon earthe and the like whiche cogitations if they might haue place withe vs wolde cutt of a greate deale of those wordlie pastimes wherwithe the careles sorte of synners are ouerwhelmed I meane of those good feloushippes of eatings drynkings laughings syngings disputings other suche vanities that distract vs most Hereof Christ gaue vs a moste notable aduertisement in that he wept often as at his natiuitie at the resuscitation of Lazarus vpō Ierusalem vpon the crosse But he is neuer redde to haue laughte in all his lyfe Heerof also is his owne natiuitie deathe a signification which being bothe in godes handes are appointed vnto vs withe sorow greefe as we see But the midle parte therof that is our lyfe being left in our owne handes by gods appointement we passe it
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
yet because he deferred the matter and tooke not time when yt was offered he was cast of agayne his last doeings made worse than his former HEROD tetrarche the sonne had a call also when he felt that desire to see Christ and some miracle done by hym but for that he answered not vnto the call it did him no good but rather much hurt VVhat a great knocke had PYLATE geuen hym at his hart yf he had beene so fortunate as to haue opened the dore presentlie when he was made to vnderstand the innocencie of Christ as appeareth by washing his handes in testimonie therof and his wyfe also sent hym an admonition abowt the same No lesse knocke had kynge AGRIPPA at his dorâ—… when he cryed ovvt vpoÌ„ the hearing of S. Paul O Paul thovv persuadest me a litle to be a Christian. But because he deferred the matter this motion passed avvay agayne Twyse happie had PHARAO beene yf he had resolued hym selfe presentlie vpon that motion that he felt when he cryed to Moyses I haue sinned and God is iust But by delay he became worse thaÌ„ euer he was before S. Luke reporteth how FELIX the gouernour of Iewrie for the Romanes coÌ„ferred 〈◊〉 ofteÌ„times with S. Paul that was his prisonner and heard of hym the faithe in Christ wherwithe he was greatlie moued especiallie at one tyme when Paul disputed of gods iustice and the daye of iudgement whereat FELIX trembled But yet he deferred this resolution willing Paul to departe and to come agayne an other tyme so the matter by delation came to no effect How many men doe perishe daylie some cutt of by death some left by god geueÌ„ ouer to a reprobate sense which might haue saued them selues if they had not deferred theyr conuersion from daye to daye but had made their resolution presentlye vvhen they felte God to call vvithin theire hartes God is most bountifull to knocke and call but yet he byndeth him selfe to no time or space but coÌ„meth and goeth at his pleasure and they vvhiche take not their tymes vvhen they are offered are excuseles before his iustice and doe not knovv vvhether euer it shal be offered them agayne or no for that this thing is onelie in the vvill and knovvlege of God alone vvhoe taketh mercie vvhere it pleaseth him best and is bound to none And vvhen the prefixed time of calling is once past vvo be vnto that partie For a thovvsand vvorldes vvill not purchase it agayne Christ shovveth vvonderfullie the importance of this matter vvhen entering into Ierusalem vpon palme sondaye a-middest all his mirthe glorie of receyuinge he coulde not chuse but vveepe vpon that citie considering as moste men thinke that this vvas the last day of mercie and vocation that euer should be vsed to the same and therfore he sayed vvith teares O Ierusalem if thovv knevvest also those thinges vvhiche appertaine to thy peace euen in this thy day but novv these thinges are hydden from thee As yf he had sayed yf thovv knevvest Ierusalem as vvell as I doe vvhat mercie is offered thee euen this daye vvhiche is the last day that euer suche offer shal be made thovv vvoldest not doe as thovv doest but vvoldest presentlie accept therof but novv this secret iudgement of my father is hidden from thee and therfore thovv makest litle account therof vntill thy destruction shall come suddenlie vpon thee As sone after it did By this novv may be considered the great reason of the vvise mans exhortation Forslovv not to turne to God nor doe not deferre it from day to daye for his vvrathe uvill come vpon the at the suddain and in time of reuenge it vvill destroy thee It may be seene also vpon vvhat great cause S. Paul exhorted the Hebrevves so vehementlie Dum cognominatur hodie To accept of grace euen vvhiles that verie daye endured and not to lett passe the occasion offered VVhiche euery man applyeing to hym selfe should folovv in obeing the motions of gods spirite vvithin hym and acceptinge of gods vocation vvithout delaye consideringe vvhat a greeuous sinne it is to resist the holye ghost Euerie man ought I saye vvhen he feeleth a good motion in his hart to thincke vvith him selfe novv God knocketh at my doore yf I open presentlie he vvill enter and dvvell vvithin me But yf I deferre it vntill to morovv I knovv not vvhether he vvil knocke agayne or no. Euerie man ought to remeÌ„ber still that sayeing of the prophet touching gods spirite Hodie si vocem eius 〈◊〉 nolite obdurare corda vestra yf you chaunce to heare his voyce calling you to daye doe not harden your hartes but presentlie yeelde vnto hym Alas deare brother what hope of gayne hast thou by this perilous dilatioÌ„ which thou makest thy accounte is increased therby as I haue shewed thy debt of satisfaction is made more greuous thy enemie more stroÌ„g thy selfe more feeble thy difficulties of conuersion multiplied what hast thou then to withholde thee one daye from resolution the gayning perhappes of a litle time in vanitie But I haue proued to thee before how this tyme is not gayned but lost beyng spent without merit whiche is in deede the onelie true gayne of tyme. Yf it seeme pleasant to thee for the present yet remeÌ„ber what the prophet saieth 〈◊〉 est dies perditionis adesse festinant tempora The daye of perdition is at hand and the tymes of destruction make haste to come on VVhiche daye beyng once come I maruaile vvhat hope thou vvilt conceiue Doest thou thinke perchaunce to crie 〈◊〉 it shal be vvell truelie yf thou cannest doe it but yet thou knovvest that Pharao dyd so and gat nothing by it Doest thou intend to make a good testament and to be liberall in almes deedes at that time this no doubt is verie coÌ„mendable but yet thou must remember also that the virgines vvhich filled their lampes at the verie instant vvere shutt ovvt and vtterlie reiected by Christ. Doest thou think to vveepe and mourne and to moue thy iudge vvith teares at that instant first this is not in thy handes to doe at thy pleasure and yet thou must consider also that Esau found no place of penance thoghe he sought it vvith teares as S. Paul vvell notethe Doest thou meane to haue many good purposes to make great promises and vovves in that distresse call to minde the case of Antiochus in his extremities vvhat promises of good deedes vvhat voues of vertuous lyfe made he to God vpon condition he might escape yet preuayled he nothing therby All this is spoken not to put them in despayre vvhiche are novv in those last calamities but to disswade others from falling in to the same assuring thee gentle reader that the P phet sayd not without a cause seeke vnto God vvhile he may be fovvnd call vpoÌ„ hym vuhile
he ys neare at hand Novv is the time acceptable novv is the day of saluatiō sayeth S. Paul Novv is God to be fovvnd and neare at hand to embrace all them that truelie turne vnto hym and make firme resolution of vertuous lyfe hereafter If we deferre this tyme we haue no warrant that he will ether call vs or receyue vs heerafter but rather many threates to the contrarie as hath bene shewed VVherfore I will ende with this one sentence of S. Austen that he is bothe a careles and most graceles man whiche knoweing all this will venture notwitstanding the eternitie of his saluation and damnation vpon the doubtfull euent of his finall repentance Of three other impedimentes that hynder men from resolution vuhiche are slothe negligence and hardnes of harte CHAP. VI. BEsides all impedimentes which hytherto haue bene named there are yet diuers other to be founde yf a man could examine the particular cōsciences of all suche as doe not resolue But these three heere mentioned and to be handeled in this chapiter are so publique knowen as I may not passe them ouer without discouering the same for that many tymes men are euill affected and know not their owne diseases the onelie declaration whereof to suche as are desirous of their owne healthe is sufficient to auoyde the daunger of the sickenes First then the impediment of slouthe is a great and ordinarie let of resolution to many men but especiallie in ydle and delicate people whose lyfe hathe bene in all ease rest and therfore doe persuade them selues that they can take no paines nor abyde no hardnes thoghe neuer so fayne they wolde Of whiche S. Paul sayeth that nise people shall not inherite the kyngdome of heauen These men will confesse to be true as muche more than is sayd before and that they wolde also gladlie put the same in executiō but that they can not Their bodies may not beare it they can not fast they can not watche they can not praye They can not leaue their disportes recreations and merye companions they should dye presentlye as they saye with melancholy yf they dyd it yet in their hartes they desire forsoothe that they could doe the same whiche seyng they can not no doubt say they God will accept our good desires But 〈◊〉 them hearken a litle what the scripture sayeth hereof desires do kyll the slothefull man sayeth Salomon his handes will not fall to any woorke all the daye long he coueteth and desireth but he that is iust will doe will not cesse Take the slothefull and vnprofitable seruant sayeth Christ and flyng hym into vtter darkenes where shal be weeping and gnashyng of teethe And when he passed by the way and founde a figge tree with leaues without fruit VVhich fignified desyres without woorkes he gaue it presetlie an euerlasting curse Finallie the prophet Dauid detesteth those men and sayeth also they are detested of God qui in labore hominum non sunt which are not in the laboures of men Of this fountaine of slouthe do proceede many effectes that hynder the slothefull from resolution And the first is a certaine heauynes and sleepie drow sines towardes all goodnes according as the scripture sayeth pigredo immittit soporem slouthe doeth bryng drowsines For which cause S. Paule sayeth surge qui dormis arise thou which art a sleepe and Christ crieth owt so often videte vigilate looke about you and wache You shall see many men in the world with whome if you talke of a cowe or a calfe of a fatt oxe of a pece of ground or the lyke they can bothe heare and talke willinglye and freshelie but yf yow reason with them of their saluation and their inheritāce in the kyngdome of heauen they answere not at all but will heare as yf they were in a dreame Of these men then sayeth the wyse man how lōg wilt thou sleepe 〈◊〉 slouthefull felow when wilt thou arise owt of thy dreame A litle yet wilt thou sleepe a litle longer wilt thou slumber a litle wilt thou close thy handes together and take rest and so prouertie shall hasten vpon thee as a running poste and beggarye as an armed man shall take and possesse thee The secōd effect of slouthe is fond feare of paines and labour and casting of dowtes where none be according as the scripture sayeth pigrum deiicīt timor feare discourageth the sloth efull man And the prophet sayeth of the lyke they shake for feare vvhere there is no feare These men doe frame vnto them selues straunge imaginations of the seruice of God and daungerous euentes yf they should folow the same One sayeth If I should fast muche it wolde without dowte corrupt my bloode An other sayeth yf I should pray and be bareheaded muche I should dye moste certainlie with reume A third sayeth yf I should kepe account of all my sinnes to confesse thē it wolde quicklie kill me with sadnes And yet all this is nothing els but slouthe as the scripture testifieth in theese woordes Dicit piger leo est foris in medio platearum occidendus sum The flouthefull man sayeth sitting still in his house ther is a lyon withoute if I should goe oute of doores to labour I should certainlie be slayne in the middest of the streetes A third effect of slouthe is pusillanimitie faintnes of hart wherby the slouthefull mā is ouerthrowen discouraged by euery litle contrarietie or difficultie whiche he findeth in vertue or whiche he imagineth to finde therein VVhich the scripture signifieth whē it sayeth in lapide luteo lapidatus est piger the slouthefull mā is stoned to death with a stone of durt that is he is ouerthrowne with a difficultie of no importance Agayne De stercore boum lapidatus est piger the slouthefull man is stoned dead with the dung of oxen whiche commonlie is of matter so soft as it can hurt no man A fowerth effect of slouthe is ydle lazynes whiche we see in many men that will talke consult of this and that about their amendement but will execute nothing VVhiche is moste fytlie expressed by the holie ghoste in these woordes Sicut ostium vertitur in cardine suo ita piger in tectulo suo As a dore is tossed in and owte vpon his hyngells so is a slouthefull man lieing lazelie vpō his bedde And agayne 〈◊〉 non vult piger A slothefull man will and will not that is he turneth him selfe to fro in his bedde and betwene willinge and nilling he doeth nothing And yet further in an other place the scripture describeth this lazynesse sayeing the slothefull man 〈◊〉 〈◊〉 handes vnder his girdle and will not vouchesafe to life them vp to his mouthe for that it is painfull All these many more are the effectes of slouthe but theese fower especiallie haue I thought good to touche
presentlie whiles it is offered Breake from that tyrant whiche detayneth thee in seruitude shake of his chaynes cutt a sunder his bandes runne violentlie to Christ whiche standeth redye to embrace thee with his armes open on the crosse Make ioyfull all the Angels and court of heauen with thy conuersion strike once the stroke with God agayne make a manlye resolution saye with that olde couragious souldier of Iesus Christ S. Ierome If my father stoode weeping on his knees before me my mother hanging on my necke behynde me and all my bretheren sisters children and kynsefolkes howling on euery syde to retayne me in synfull lyfe with them I wolde fling of my mother to the grounde dispyse all my kynred runne ouer my father treade hym vnder my feete therby to runne to Christ when he calleth me Oh that we had suche hartes as this seruant of God had suche courage suche manhoode suche feruent loue to our Maister VVho wolde lye one daye drowned in sinne who wolde lyue one daye in suche slauerie as we doe who wolde eate hulkes with the prodigall sonne amonge swyne seeynge he may returne home and be soo honorablye receyued and entertaynede by his olde father haue so good cheere and banquetinge and heare soo greate melodie ioye and triumphe for his returne I saye no more heerin deare brother than thow arte assured of by the woorde and promise of godes owne mouthe from whiche can proceede nether falshode nor deceyte Returne then I beseeche thee laye hande faste on his promise whoe vvill not fayle thee runne to hym now he calleth whiles thow hast tyme and esteeme not all this worlde woorthe a strawe in respect of this one acte For so shalt thow be a most happie and thryse happie man and shalt blesse hereafter the hovvre and moment that euer thow madest this fortunate resolution And I 〈◊〉 my parte I trust shall not be voyde of some portion of thy good happe and felicitie At leastwise I doubt not but thy holie cōuersion shall treate for me with our common father whoe is the God of mercies for remission of my many folde sinnes and that I may serue and honoure hym together with thee all the dayes of my lyfe whiche ought to be bothe our petytyons and therefore in bothe our names I beseeche his diuyne Maiestye to graunt it to vs. For euer and euer Amen The ende of the fyrst booke touching resolution A description of deuotiō 2. Ti. 2. Bookes of 〈◊〉 ne cessarie though 〈◊〉 〈◊〉 to 〈◊〉 1. Cor. 3. 1 a co 3. 1. Co. 1. Heb. 12. Good life a meane to right faithe Act. 10. Sap. 1. Ihon. 5. 1. Co. 13 Iaco. 2. 1. Cor. 9 Tvvo partes of Christiā diuinitie Theorike Practike Actiue diuinitie harder thē speculatiue Mat. 25. The partes of actiō more hurte thāe the partes of vnderstandinge by the fall of Adam Three thinges necessarie to a Christiā in this lyfe Mat. 10 24. The diui siō of this vvorcke The first booke The secōd 〈◊〉 The third booke The ende of this booke Tvvo partes of this booke The necessitie of resolution Act. 7. Apoc. 3. Rom. 1. An aduertisement The deuyles argument VVil full ignorance increa sethe sinne Psal. 35. Ose. 4. Iob. 21. See S. Au sten of this 〈◊〉 de gra lib. arbi cap. 3. S. Chrisostome ho ni 26 in epist. ad Rom. VVhat mynde a man should bringe to the readinge of this booke Luc. 15. Iere. 12. Ion. 3. Leu. 11. Deu. 14. Deut. 6. Deu. 11. Iosu. 1. 1. Tim. 4 Psal. 1. Pro. 15. Eccl. 14. Gen. 24. Esa. 38. Psal. 118 Psal. 62. Psal. 118 Psal. 38. Psa. 118 Psal. 76. Beleef in grosse Maruelous effectes of ī consideration Iere. 12. The nature of consideration A 〈◊〉 similitude 2. Cor. 4 Deut. 6. Luc. 1. Mat. 12. 1. Cor. 5. Lph. 5. Gen. 6. Gen. 19. Mat. 7. Act. 1 1. Cor. 4 2. Cor. 4 6. 11. 〈◊〉 1. Cor. 9 Phili. 2. 1. Cor. 2. A 〈◊〉 Mat. 7. Luc. 12. Rom. 1. 1. Cor. 1. 〈◊〉 3. Gal. 3. The conclusion of this chapter Esa. 28. Deu. 6. Iosu. 22. Gen 14. Luc. 1. The 〈◊〉 cōsequēce The second cōsequēce Phili. 2. Luc. 13. 23. Mat. 19. Mar. 10. Luc. 19. The lamētable state of men of the vvorld A comparison 1. Cor. 9 Gal. 6. Ioh. 9. Luc. 1. Ioh. 7. 8. 12. 1. Ioh. 2. Tvvo par tesof our ende in this lyfe Psal. 36. Esa. 1. Rom. 6. 1. Pet. 2. Tit. 2. Tvvo 〈◊〉 tes of the seruice of God Iob. 7. 2 Cor. 10 1. Tim. 1. 2. Tim. 2 Pphil 1. Heb. 10. 〈◊〉 Math. 9 10. 20. Luc. 10. 1. Tim. 5. Psal. 125 Mat. 13. Esa. 1. Mat. 25. Luc. 13. Mat. 25. Hovv vve ought to resist sinne Heb. 12. Eph. 5. Iaco. 4. 1. Pet. 5. Math. 5. Exod. 12. Deut. 5. Hovv vve must doe good voorkes Eccle. 9 Eccle. 1. Gal. 6. 1. Cor. 15 A description of a Christian Ephe. 2. The perfectiō of a Christian life Aug. lib. 2 cōc Iulian li. 1. de peccat mer. ca vl 10. Cassian 1. 5 c. 12. deinceps Mat. 5. Iob. 9. Psal. 76. 1. Cor. 4 2. Co. 12 2. Cor. 6 11. 1. Tim. 1 1. Cor. 9 Remedies vsed by the auncient fathers for resistinge of synne 10. Cassian de instit renunciant coliat patrum M. Marulus de factis dictis que memorabili bus Hovv much vve fayle in doinge good vvorkes Io. 6. Gal. 6. Phili. 2. Phili. 2. 2. Pet. 1. Luc. 16. Luc. 22. Mat. 13. Rom. 8. Apo. 22. The differēt state of a good eutl mā at the daye of deathe Gal. 6. A principall point of vvysedome in a seruant A necessarie cō sideratiō Rom. 2. Rom. 7. Gal. 3. Heb. 12. Exo. 19. The dreadfull publication of the lavve Act. 7. Exo. 20. Deut. 5. Heb. 12. God spunishements Gen. 3. Gen. 7. Gen. 19. 1. Re. 18. 2. Re. 12 Christes speches Mat. 25. Mat. 24. Mat. 22. Mat. 25. Matt. 13. Luc. 18. Mat. 19. Iho. 14. Ioh. 2. Math. 5. Mat. 28. Luc. 13. Iob. 5. Matt. 5. Mat. 12. Of the daye of iudgement Two iud gements after death Ioh. 5. Mat. 25. 16. Luc. 16. Lib. 2. de anima chap. 4. 2. Cor. 5. The particuler oudgement Aug. tra 49. In 10. VVhy there be two iud gements appointed 1 2 3 4 Consider vvellthis reason good reader Of the generall day of iudgement Eccl. 12. Luc. 21. Mat. 24. Marc. 13 Esa. 13. 1. Cor. 13 Mat. 25. 2. Cor. 5. 1. Co4r Lu. 〈◊〉 Psal. 74. Sap. 5. Luc. 23. Apoc. 6. Mat. 25. Apoc. 6. Apoc. 9. Apo. 11. Apo. 16. 1. Pet. 4. The demandes at the last day Psa. 149 A pitifull case Mar. 24. Apoc. 6. Apo. 9. Mat. 25. The last sentence pronunced the conclusion Mar. 13. Mat 24. A goodlie exhot tation of Christ. 2. Pet. 3. Eccl. 18. 1. Co. 11 Godes hatred to synners Psal. 5. Psal. 14. Pro. 15. Iob. 11. Esa. 1. Psal. 13. Psal. 49. Eccl. 15. The
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
houre wolde seme vnto the yf thou haddest but to holde thy hand in fire and brimstone onelie during the space thereof VVe see yf a man be greuouslie 〈◊〉 though he be layd vpon a verie soft bedd yet one night seemeth a long time vnto hym He turneth and tosseth hym selfe from syde to syde telling the clock and counting euerie houre as it passeth which semeth to hym a whole day And yf a man should saye vnto hym that he were to abyde that pain but seuen yeres to gether he wolde goe nighe to dispare for greefe Now yf one night seeme so long and tediouse to hym that lyeth on a good soft bedd afflicted onelie with a litle ague what will the lyeing in fire and brimstone doe when he shall know euidentlie that he shall neuer haue ende thereof Oh deare brother the satietie of cōtinuance is lothesome euen in things that are not euell of them selues Yfthow shouldest be bound allways to eat one onelie meate yt wold be displeasant to the in the ende Yf thow shouldest be bound to sitt still all thy lyfe in one place without mouing yt wold be greuouse vnto the albeit no man dyd torment the in that place VVhat then will it be to lye eternally that is worlde without ende in moste exquisite torments ys it any way tolerable What iudgement then what witt what discretion is there left in men which make no more account of this matter than they doe I might heere add an other circumstāce which the scripture addeth to witt that all these torments shal be in darkenesse A thinge dreadfull of it selfe vnto mans nature for there is not the stowtest man in the worlde yf he found hym selfe alone and naked in extreme darkenesse should heare a noyse of spirits cōmyng towards hym but he wold feare albeit he felt neuer a lashe from them on his bodye I might also add an other circumstance that the prophet addeth which is that good and good men shall laugh at them that daye which will be no small affiction For as to be moned by a mans freende in time of aduersitie is some cōfort so to be laughed at speciallie by them who onelie may help hym is a great and intolerable encrease of his miserie And now all this that I haue spoken of hitherto is but one part of a damned mans punishement onelie called by diuines paena sensus the paine of sense or feeling that is the paine or punishment sensiblie inflicted vpon the sowle and dodye But 〈◊〉 beside this ther is an other part of his punishemēt called poena damni the payne of losse or dammage which by all learned mens opinion is either greate or no lesse than the former And this is the infinite losse which a damned man hathe in being excluded for euer and euer from the sight of his creator his glorie VVhich sight onelie being sufficīent to make happie and blessed all them that are admitted vnto it must medes be an infinite miserie to the damned man to lack yt eternallye And therfore this is put as one of the first and chiefest plagues to be layed vpon hym Tollatur impius ne videat gloriam dei Lett the wicked man be taken away to hell to the ende he may not see the glorie of God And this losse contayneth all other losses and dammages in yt as the losse of eternall blysse and Ioye as I haue sayd of eternall glorie of eternall societie with the Angels and the like whiche losses when a damned man considereth as he can not but consider them still he taketh more greef thereof as diuines doe proue than by all the other sensible torments that he abydeth besides And therefore here foloweth now the last and one of the greatest torments of all for that cause so often repeated in scripture VVhich is the vvorme of our conscience so called for that as a worme Lyeth eating and gnawing the wood where in she abydeth so shall the remorse of our owne conscience lye within vs griping and tormēting vs for euer And this worme or remorse shall principallie consiste in bringing to oure myndes all the meanes and causes of our present extreame calamities as our negligences vvhereby vve lost the felicitie vvhiche other men haue gotten And at euery one of these considerations this vvorme shall geue vs a deadlie bite euen vnto the hart As vvhen it shall lay before vs all the occasions that vve had offered to auoyde this miserie vvherin novv vve are fallen and to gayne the glorie vvhich vve haue lost hovv easye yt had bene to haue done yt how nighe we were oftentimes to resolue our felues to doe yt and yet how vnfortunallie vve left of that cogitation again hovv many times we were foretolde of this daunger and yet how litle care and feare we tooke of the same How vaine the wordlie trifles were wherein we spēt our time for which we lost heaué sell in to this intolerable miserie howe they are exalted vvhome vve thought fooles in the vvorlde And hovv vve are novv proued fooles and laughed at vvhiche thought our selues vvyse These things I saye and a thovvsand more being layed before vs by our ovvn conscience shall yelde vs infinite greefe For that it is novv to late to amend them And this greefe is called the vvorme or remorse of our ovvn confeiēce vvhichē vvorme shall more enforce men to vveepe and 〈◊〉 than any torment else consideringe hovv negligentlie foolishlie vairrlie they are come in to those so insupportable torments and that novv there is no more time to redresse their errors Now onelie is the time of weeping and lameting for these men but all in vaine Now shall they begynne to freat end sume maruaile at them selues sayenig where was our witt where was our vnderstanding where was our Iudgemét when we folowed vanities cóténed these matters This is the talke of sinners in hell sayeth the scripture vvhat hathe vvay of iniquitie and perdition but the vvay of our Lorde vve haue not knovvne This I saye must be the euerlasting song of the damned wormeaten conscience in hell Eternall repentāce without profitt VVhereby he shal be brought to such desperation as the scripture noteth as he shall turne into furie against hym selfe teare his own flesh rent his own foule yf it were possible inuite the feendes to torment hym seyng he hathe so beastlie behaued hym selfe in this worlde as not to prouide in time for this principall matter onlie in deede to haue bene thought vpō Oh yf he could haue but an other lyfe to lyue in the worlde again how wold he passe 〈◊〉 ouer with what diligence with what seueritie but it is not lawful we onelie which are yet aliue haue that singular benefit yf we knew or wolde resolue our selues to make the moste of yt One of these dayes we shal be past it also and shall not recouer it agayn no not one houre yf