godlines no more than a bird can fly lacking one of hir wings I say that neither innocencie is sufficient without good works nor good works any thing available where innocencie from sin is not The later is evident by the people of Israel whose sacrifices oblations praiers and other good works commended and commanded by God himself were oftentimes abhominable to God for that the dooers thereof lived in sin and wickednes as at large the prophet Esay declareth The former also is made apparant by the parable of the foolish virgins who albeit they were innocent from sin yet bicause they gave not attendance they were shut out of the doores And at the last day of judgment Christ shal say to the damned bicause you clothed me not fed me not and did not other deedes of charitie appointed to your vocation therfore go you to everlasting fire c. Both these points then are necessarie to a Christian to the service of God and so necessarie as one without the other availeth not as I have said And touching the first which is resisting of sin we are willed to do it even unto death and with the last of our blood if it were need and in divers places of scripture the holy ghost willeth vs most diligently to prepare our selves to resist the divel manfully which tempteth vs to sin and this resistance ought to be made in such perfect maner as we yeeld not wittingly and willingly to any sin whatsoever either in work word or consent of hart insomuch that whosoever should give secret consent of mind to the performance of a sin if he had time place and abilitie therunto is condemned by the holy scripture in that sin even as if he had cōmitted the same now in act And touching the second which is good works we are willed to do them abundantly diligently joifully and incessantly for so saith the scripture Whatsoever thy hand can do do it instantly And again Walk worthy of God fructifieng in every good work And again Saint Paul saith Let us do good works unto al men And again in the very same place Let us never leave of to do good for the time wil come when we shal reap without end And in another place he willeth vs To be stable immoveable and abundant in good works knowing that our labor shal not be unprofitable 6 By this it may be seen deer brother what a perfect creature is a good Christian that is as Saint Paul describeth him The hand work of GOD and creature of Christ to good works wherin he hath prepared that he should walk It appeareth I say what an exact life the tru life of a Christian is which is a continual resistance of al sin both in thought word and deed and a performance or exercise of al good works that possibly he can devise to do What an Angelical life is this Nay more than Angelical for that angels being now placed in their glory have neither temptation of sin to resist nor can do any work as we may for to encrease their further glorie 7 If Christians did live according to this their duty that is in doing al good that they might never consenting to evil what needed there almost any temporal laws What a goodly common wealth were Christianitie Who wil not marvel at the rare examples of many good forefathers of ours wherin such simplicitie such truth such conscience such almsdeeds such sinceritie such vertu such religion and devotion is reported to have been The cause was for that they studied upon these two points of a Christian mans duty and labored for the performance therof every man as God gaue him grace And we bicause we look not into these matters are become as loose and wicked in life as ever the Gentils or infidels were And yet is God the same God stil and wil accept at our hands no other account than he did of those forefathers of ours for the performance of these two parts of our duty towards him What then shal become of us which do not live in any part as they did And to enter yet somwhat more into the particular consideration of these things who is there now a daies amongst common Christians for no doubt there be in secret many servants of God which do it but of those which beare the name of Christians and most stur abroad in the world who is there I say that taketh any pain about the first point that is touching the resisting of the concupiscence of sin Which concupiscence or natural motion of sin remaining in us as a remnant of our natural maladie in punishment of the sin of our first father Adam is left in us now after baptisme ad agonem that is to strive withal to resist But alas how many be there which do resist as they should these evil motions of concupiscence Who doth ever examine his conscience of the same Who doth not yeeld cōmonly consent of hart to every motion that commeth with pleasure of covetousnes of anger of revenge of pride of ambition and above al of lecherie and other filthie sins of the flesh knowing notwithstanding by the protestation of our Saviour Christ himselfe that every such consent of hart is as much in substance of sin as the act and maketh the soul guiltie of eternal damnation 8 It is a woonderful matter to consider and able to make a man astonied to think what great care fear diligence and labor good men in old times did take about this matter of resisting sin and how litle we take now Iob the just having lesse cause to fear than we saith of himselfe I did fear al my doings ô Lord considering that thou doost not pardon such as offend thee But the good king David which had now tasted Gods heavy hand for consenting to sin before sheweth himselfe yet more careful and fearful in the matter when he saith I did meditate in the night time together with my hart and it was my whole exercise and I did brush or sweep mine own spirit within me What a diligent examination of his conscience thoughts and cogitations was this in a king And al this was for the avoiding and resisting of sin as also it was in Saint Paul who examined his conscience so narrowly resisted al temptations with such diligence attention as he could pronounce of himselfe that to his knowledge he was in his ministerie guiltie of nothing albeit he doth confesse in another place that he had most vile and strong temptations of the flesh laied upon him of the devil by Gods appointment Yet by the grace of Christ he resisted and overcame al. For the better performance wherof it is likely that he used also these external helps and remedies of tru fasting earnest praieng diligent watching and severe chastising of his body by continual and most painful labour in his vocation
wherby to shew his abilitie and good wil unto his deer frind so God which hath al occasions in his own hands and passeth al his creatures togither in greatnes of love and nobilitie of mind worketh purposely divers occasions and opportunities wherby to shew and exercise the same So he brought the three children into the burning fornace therby to shew his power and love in delivering them So he brought Daniel into the lions den Susanna unto the point of death Iob into extreme miserie Ioseph into prison Toby unto blindnes therby to shew his power and love in their deliverance For this cause also did Christ suffer the ship to be almost drowned before he would awake and Saint Peter to be almost under water before he would take him by the hand 16 And of this one reason many other reasons and most comfortable causes do appeer of Gods dealing heerin As first that we being delivered from our afflictions might take more joy and delite therof than if we had never suffered the same For as water is more grateful to the waifaring man after a long drith and a calm more pleasant unto passengers after a troublesom tempest so is our deliverie more sweet after persecution or tribulation according as the scripture saith Speciosa misericordia Dei in tempore tribulationis The mercie of God is beautiful and pleasant in time of tribulation This signified also Christ when he said Your sorrow shal be turned into ioy that is you shal rejoice that ever you were sorrowful This had David prooved when he said Thy rod O Lord and thy staff have comforted me that is I take great comfort that ever I was chastised with them And again According to the multitude of my sorrows thy consolations have made ioiful my mind that is for every sorrow that I received in time of affliction I receive now a consolation after my deliverance And again in another place I wil exult and reioice in thy mercie O Lord. And wherfore good king wilt thou so rejoice It followeth immediately For that thou hast respected mine abasement and hast delivered my soul from the necessitie wherin she was and hast not left me in the hands of mine enimie This then is one most gracious meaning of our loving and merciful father in afflicting us for a time to the end our joy may be the greater after our deliverance as no dowt but it was in al those whom I have named before delivered by Gods mercy I mean Abraham Ioseph Daniel Sidrach Misach and Abdenago Susanna Iob Tobias Peter and the rest who took more joy after their deliverance than if they had never been in affliction at al. When Iudith had delivered Bethulia and returned thither with Holofernes head there was more hartie joy in that citie than ever there would have been if it had not been in distresse When S. Peter was delivered out of prison by the angel there was more joy for his deliverance in the church than could have been if he had never been in prison at al. 17 Out of this great joy resulteth another effect of our tribulation much pleasant to God and comfortable to our selves and that is a most hartie and earnest thanksgiving to God for our deliverance such as the prophet used when he said after his deliverance I for my part wil sing of thy strength and wil exalt thy mercy betimes in the morning for that thou hast been my aider and refuge in the day of my tribulation Such hartie thanks and praise did the children of Israel yeeld to God for their deliverance when they were passed over the red sea in that notable song of theirs which beginneth Cantemus Domino And is registred by Moises in Exodus From like hartie affect came also those songs of Anna Debora and Iudith mooved therunto by the remembrance of their affliction past And finally this is one of the cheefest things that God esteemeth and desireth at our hands as he testifieth by the prophet saieng Cal upon me in the day of tribulation I wil deliver thee and thou shalt honor me 18 Besides al these God hath yet further reasons of laieng persecution upon us as for example for that by suffering and perceiving indeed Gods assistance consolation therin we come to be so hardie bold and constant in his service as nothing afterward can dismay us even as Moises though he were first afeard of the serpent made of his rod and fled away from it yet after by Gods commandement he had once taken it by the tail he feared it no more This the prophet David expresseth notablie when he saith God hath been our refuge and strength and helper in our great tribulations and therfore we wil not fear if the whol earth should be trouble the mountains cast into the midst of the sea What greater confidence can be imagined than this 19 Again by persecution and affliction God bringeth his children to the exercise of many of those vertues that do belong to a Christian man and to enter into some reasonable possession of them As for example Faith is exercised in time of tribulation in considering the causes of Gods exercising of us and beleeving most assuredly the promises he hath made for our deliverance Hope is exercised in conceiving and assuring hirselfe of the reward promised to them that suffer patience Charitie is exercised in considering the love of Christ suffering for us and therby provoketh the afflicted to suffer again with him Obedience is exercised in conforming our wils to the wil of Christ. Patience in bearing quietly Humilitie in abasing our selves in the sight of God And so likewise al other vertues belonging to a good Christian are stirred up and established in man by tribulation according to the saieng of S. Peter God shal make perfect confirm and establish those which have suffered a little for his name 20 Finally Gods meaning is by laieng persecution and affliction upon us to make us perfect Christians that is like unto Christ our captain whom the prophet calleth Virum dolorum scientem infirmitatem A man of sorrows and one that had tasted of al maner of infirmities Therby to receive the more glorie at his return to heaven and to make more glorious al those that wil take his part therin To speak in one word God would make us by tribulation crucified Christians which is the most honorable title that can be given unto a creature crucified I say and mortified to the vanities of this world to the flesh to our own concupiscence and carnal desires but quik and ful of al lively spirit to vertu godlines devotion This is the heavenly meaning of our soveraign Lord God in sending us persecution tribulation affliction in respect wherof holy Iob dowteth not to say Blessed is the man that is
preachings of the Apostles the doctrine beleefe and practise of al Saints And finally is not this Verbum abbreviatum The word of God abbreviated wherin do consist al the riches and treasures of Christianitie 6 And this grace is of such efficacie and force in the soul where it entereth that it altereth the whole state therof making those things cleer which were obscure before those things easie which were hard and difficult before And for this cause also it is said in scripture to make a new spirit and a new hart As where Ezechiel talking of this matter saith in the person of God I wil give unto them a new hart and wil put a new spirit in their bowels that they may walk in my precepts and keep my commandements Can any thing in the world be spoken more plainly Now for mortifieng and conquering of our passions which by rebellion do make the way of Gods commandements unpleasant Saint Paul testifieth cleerly that abundant grace is given to us also by the death of Christ to do the same for he saith This we know that our old man is crucified also to the end that the bodie of sin may be destroied and we serve no more unto sin By the old man and the bodie of sin Saint Paul understandeth our rebellious appetite and concupiscence which is so crucified and destroied by the most noble sacrifice of Christ as we may by the grace purchased us in that sacrifice in some good measure resist and conquer this appetite being freed so much as we are from the servitude of sin And this is that noble and entire victorie in this world begun to be finished in the world to come which GOD promised so long ago to every Christian soul by the means of Christ when he said Be not afraid for I am with thee step not aside for I thy God have strengthened thee and have assisted thee and the right hand of my just man hath taken thy defence Behold al that fight against thee shal be confounded and put to shame thou shalt seek thy rebels and shalt not find them they shal be as though they were not for that I am thy Lord and God 7 Lo here a ful victory promised upon our rebels by the help of the right hand of Gods just man that is upon our disordinate passions by the aid of grace from Iesus Christ. And albeit these rebels are not here promised to be taken clean away but only to be conquered and confounded yet is it said That they shal be as though they were not Wherby is signified that they shal not hinder us of our salvation but rather advance and further the same For as wild beasts which of nature are fearce and would rather hurt than profit mankind being maistered and tamed become very commodious and necessarie for our uses so these rebellious passions of ours which of themselves would utterly overthrow us being once subdued and mortified by the grace of God do stand us in singuler stead to the practise and exercise of al kind of vertues as choler or anger to the inkindeling of zeal hatred to the pursuing of sin an hautie mind to the rejecting of the world love to the imbracing of al great and heroical attempts in consideration of the benefits received frō God Beside this the verie conflict and combat it selfe in subduing these passions is left unto us for our great good that is for our patience humility and victorie in this life and for our glory crown in the life to come as Saint Paul affirmed of himselfe and confirmed to al others by his example 8 Now then let the slothful Christian go Put his hands under his girdle as the scripture saith and say There is a lion in the way and a lionesse in the path readie to devour him that he dare not go foorth of the doores Let him say It is cold and therfore he dareth not go to plow Let him say It is uneasie to labor therforè he cannot purge his vineyard of nettles and thistles nor build any wal about the same That is let him say his passions are strong and therfore he can not conquer them his bodie is delicate therfore he dare not put it to travel the way of vertuous life is hard and uneasie and therfore he cannot apply himselfe therunto Let him say al this and much more which idle and slothful Christians do use to bring for their excuse let him alledge it I say as much and as often as he wil it is but an excuse and a false excuse an excuse most dishonorable and detractorie to the force of Christ his grace purchased us by his bitter passion that now his yoke should be unpleasant seeing he hath made it sweet that now his burden should be heavie seeing he hath made it light that now his commandements should be greevous seeing the holie Ghost affirmeth the contrarie that now we should be in servitude of our passions seeing he hath by his grace delivered us and made us truly free If God be with us who wil be against us saith the Apostle God is my helper and defender saith holy David whom shal I fear or at whom shal I tremble If whole armies should rise against me yet wil I alway hope to have the victorie And what is the reason For that thou art with me O Lord thou fightest on my side thou assistest me with thy grace by help wherof I shal have the victorie though al the squadrons of my enimies that is of the flesh the world the devil should rise against me at once and I shal not only have the victorie but also shal have it easily with pleasure and delite For so much signifieth Saint Iohn in that having said that the commandements of Christ are not greevous he inferreth presently as the cause therof Quoniam omne quod natum est ex deo vincit mundum For that al which is born of God conquereth the world That is this grace heavenly assistance sent us from God doth both conquer the world with al difficulties and temptations therof and also maketh the commandements of God easie and vertuous life most pleasant and sweet 9 But it may be you wil say Christ himselfe confesseth it to be a yoke and a burden how then can it be so pleasant easie as you make it I answer that Christ addeth that it is a sweet yoke a light burden Wherby your objection is taken away and also is signified further that there is a burden which greeveth not the bearer but rather helpeth and refresheth the same as the burden of feathers upon a birds bak beareth up the bird and is nothing at al greevous unto hir So also though it be a yoke yet is it a sweet yoke a comfortable yoke a yoke more pleasant than hony or hony comb as saith the
Christ hath placed both his feet I wil not sing unto thee judgement alone nor yet mercie alone my God but I wil sing unto thee with the prophet David mercie and judgement joined togither And I wil never forget these justifications of thine 3 Saint Austen handleth this point most excellently in divers places of his works Let them mark saith he which love so much mercie and gentlenes in our Lord let them mark I say and fear also his truth For as the prophet saith God is both sweet and just Dost thou love that he is sweet Fear also that he is just As a sweet Lord he said I have held my peace at your sins but as a just Lord he addeth And think you that I wil hold my peace stil God is merciful and ful of mercies say you it is most certain yea ad unto it that He beareth long But yet fear that which commeth in the verses end Et verax that is He is also tru and iust There be two things wherby sinners do stand in danger the one in hoping too much which is presumption the other in hoping too little which is desperation Who is deceived by hoping too much He which saith unto himselfe God is a good God a merciful God and therfore I wil do what pleaseth me And why so Bicause God is a merciful God a good God a gentle God These men run into danger by hoping too much Who are in danger by despair Those which seeing their sins greevous and thinking it now unpossible to be pardoned say within themselves Wel we are once to be damned why do not we then whatsoever pleaseth us best in this life These men are murdered by desperation the other by hope What therfore doth God for gaining of both these men To him which is in danger by hope he saith Do not say with thy selfe The mercie of God is great he wil be merciful to the multitude of my sins for the face of his wrath is upon sinners To him that is in danger by desperation he saith At what time soever a sinner shal turn himselfe to me I wil forget his iniquities Thus far S. Austen beside much more which he addeth in the same place touching the great peril and follie of those which upon vain hope of Gods mercie do persevere in their evil life 4 It is a very evil consequent and most unjust kind of reasoning to say That forsomuch as God is merciful and long suffering therfore wil I abuse his mercie and continu in my wickednes The scripture teacheth us not to reason so but rather quite contrarie God is merciful and expecteth my conversion and the longer he expecteth the more greevous wil be his punishment when it commeth if I neglect this patience And therfore I ought presently to accept of his mercie So reasoneth S. Paul which saith Dost thou contemn the riches of his long suffering and gentlenes Dost thou not know that the patience of God towards thee is used to bring thee to repentance But thou through the hardnes of thy hart and irrepentant mind dost hoord up to thy selfe wrath in the day of vengeance at the revelation of Gods iust iudgement In which words Saint Paul signifieth that the longer that God suffereth us with patience in our wickednes the greater heap of vengeance doth he gather against us if we persist obstinate in the same Wherto Saint Austen addeth another consideration of great dread and fear and that is If he offer thee grace saith he to day thou knowest not whether he wil do it to morrow or no. If he give thee life and memorie this week thou knowest not whether thou shalt enjoy it the next week or no. 5 The holie prophet beginning his seventith and second psalme of the dangerous prosperitie of worldlie men useth these words of admiration How good a God is the God of Israel unto them that be of a right hart And yet in al that psalme he doth nothing els but shew the heavie justice of God towards the wicked even when he giveth them most prosperities and worldlie wealth and his conclusion is Behold O Lord they shal perish which depart from thee thou hast destroied al those that have broken their faith of wedlok with thee By which is signified that how good soever God be unto the just yet that pertaineth nothing to the releefe of the wicked who are to receive just vengeance at his hands amidst the greatest mercies bestowed upon the godlie The eies of the Lord are upon the iust saith the same prophet and his ears are bent to hear their praiers but the face of the Lord is upon them that do evil to destroy their memorie from out the earth 6 It was an old practise of deceiving prophets resisted strongly by the prophets of God to crie Peace peace unto wicked men when indeed there was nothing towards them but danger sword and destruction as the tru prophets foretold and as the event prooved Wherfore the prophet David giveth us a notable and sure rule to govern our hope and confidence withal Sacrificate sacrificium iustitiae sperate in Domino Do you sacrifice unto God the sacrifice of righteousnes and then trust in him Wherwith Saint Iohn agreeth when he saith If our hart or conscience do not reprehend us for wicked life then have we confidence with God as who would say If our conscience be giltie of lewd and wicked life and we resolved to dwel and continu therin then in vain have we confidence in the mercies of God unto whose just judgement we stand subject for our wickednes 7 It is most woonderful and dreadful to consider how God hath used himselfe towards his best beloved in this world upon offence given by occasion of sin how easily he hath changed countenance how soon he hath broken off frindship how streightly he hath taken account and how severely he hath punished The Angels that he created with so great care and love and to whom he imparted so singular privileges of al kind of perfections as he made them almost very gods in a certain maner committed but only one sin of pride against his majestie and that only in thought as Divines do hold and yet presently al that good wil and favor was changed into justice and that also so severe as they were thrown down to eternal torments without redemption chained for ever to abide the rigor of hel fire and intollerable darknes 8 After this God made himselfe another new frind of flesh and blood which was our father Adam in paradise where God conversed with him so frindly and familiarly as is most woonderful to consider he called him he talked with him he made al creatures in the world subject unto him he brought them al before him to the end that he and not God should give them their names he made a mate and companion
woonted errors unto the truth in both these respects I thought your G. would so much the rather accept of them For having had so long experience of the world as you have very likelihood teacheth that needs you must grow more and more from the love therof and it is sufficiently known unto al that having found this mercie your selfe to be delivered from the former ignorance to be brought to the knowledge of the truth you have in like sort in this long course that God hath given you much called on others to do the like These bookes therfore that treat of the same I thought should be the rather welcome And I beseech almightie God the fountain and giver of al good things to give you grace so to consider of the one and to go on forward in the other as that more and more departing from the love of the world and more and more performing the work of the ministerie you bring the former at length to nothing and make the other a pollished work for the day of the Lord. Your Graces most humble in the Lord EDM. BVNNY The Praeface to the Reader COncerning the former of these two Bookes gentle Reader I have to admonish thee of certain things therunto belonging and first as touching the Author of it then as touching the booke it selfe Who it is that was the Author of it I do not know for that the Author hath not put to his name but only two letters in the end of his praeface which two letters I have set down under the title of the booke it selfe But whosoever it is that was the Author of it himselfe doth set down both the occasion wherupon he wrote it and what was his intent and purpose therin The occasion of it was that one Gasper Loart Doctor of Divinitie and a Iesuit frier had before written a booke of much like argument in the Italian toong which a countrie-man of ours at Paris in France had about four yeers since translated into English and had done as he thought much good therby Wherupon the Author heerof minding to have imprinted that again and to have inriched it both with matter and method he found the course that he determined to have this issu in the end that he thought not good to imprint again that booke of Doctor Loarts but rather to make another of his own and to gather in therunto whatsoever is in that booke or others such like to this effect Which course when he had taken he thought good to follow this order therin first to shew how to resolve our selves to serve God indeed then how to begin to do it and lastly how to continu unto the end And so setting in hand with the work and having finished the first part that hath he sent over in the mean season until he shal be able to finish the rest His intent and purpose was as himselfe doth witnes that his countrie-men might have some one sufficient direction for matters of life among so many bookes of controversies for that those though otherwise he account them needful do help but little he saith oft times to good life but rather fil the heads of men with a spirit of contradiction contention that for the most part hindereth devotion Insomuch that he much misliketh that men commonly spend so much of their time so unprofitably talking of faith but not seeking to build theron as they ought to do and so do but wearie themselves in vain making much ado but getting but little profit therby much disquieting our selves and others and yet obtaining but smal reward Which complaint of his is just indeed as the matter is handled by many And so having protested his good meaning therin desireth al though they dissent from him in religion yet laieng aside hatred malice and wrathful contention to join togither in amendement of life and in praieng one for another Which we might have heard in his own words but that he interlaceth other things withal that I dare not in conscience and dutie to God commend unto thee Concerning the booke it selfe it seemeth to be most of al gathered out of certain of the Schoole-men as they are termed that living in the corrupter time of the church did most of al by that occasion treat of reformation of life when as others were rather occupied about the controversies that were most in quaestion among them And although my selfe have bestowed no great time in them yet by the little that I have bestowed I see it to resemble them so much especially for the invention of it that as we finde somtimes a readie help in the face of the childe to gesse at the father so in this likewise me think that we have in the booke it selfe that which may lead us to this conjecture But my meaning at this time is no more but this first to shew thee what it was as it is set foorth by the Author himselfe and then what is done therunto by me that so I might get it published to al. As it is set foorth by the Author himselfe if we consider the substance of it surely it was wel woorth the labor a few points only excepted and much of it of good persuasion to godlines of life But if we consider the form or maner of it therin maiest thou finde that it was needful for me before hand to admonish thee of these few things First that throughout the whole booke the Author hath used in those scriptures that he alledgeth the vulgar translation that was before in common use with them and some special words praecisely such as before they have taken upon them to observe and therin stil to discent from us The vulgar translation is known wel inough so that I need to say nothing of it Those special words that praecisely he useth are Our Lord when it is more agreeable to the text to say The Lord iustice for righteousnes poenance for repentance merit for good works or the service of God and a few others Then also in divers parts of the booke there were mingled in withal certain opinions and doctrines of their own profession most of them such as are manifest corruptions and some of them no more but over-venturous and certain places alledged out of others little appertaining to the matter or else more coldly handling the matters propounded than that wel they could match with the residu that are in the Treatise to that purpose alledged In this maner came it into my hands and so it is yet extant among them Now concerning my doings therin first for the substance of it bicause it is much of it good I have so far not only conceived liking of it my selfe but also have done my best indevor thus to publish it unto al that so many as wil may take to themselves the benefit of it In which kind of argument though many others in these our dais have done very commendably likewise Yet I
advertisement to the Reader How necessarie a thing it is for a man to resolve to leave vanities and to serve God What argument the devil useth to draw men from this resolution How wilful ignorance doth-increase and not excuse sin What mind a man should have that would read this Treatise The second Chapter How necessarie it is to enter into earnest consideration and meditation of our estate wherin is declared That inconsideration heerin is a great enimie to resolution What inconveniences grow therby The nature and commoditie of consideration Of the exact maner of meditating the particulars of religion in the fathers of old and the fashion of beleeving in grosse at this day The third Chapter Of the end in general why man was created and placed in this world wherin is handled How du consideration of this end helpeth a man to iudge of himselfe What mind a man should have to creatures The lamentable condition of the world by want of this du consideration And the mischeefe therof at the last day The fourth Chapter Of the end of man more in particular and of two special parts of the same required at his hands in this life wherin is discussed How exactly both these parts are to be exercised The description of a Christian life The lamentable condition of our negligence heerin The care and diligence of many of the fathers touching the same The remedies that they used for the one part what monuments of pietie they left behind touching the other The indifferent estates of good and evil men as wel praesently and at the day of death as in the life to come The fift Chapter Of the severe account that we must yeeld to God wherin is declared A principal point of wisdome in an accountant for viewing of the state of his account before hand The maiestie of ceremonies and circumstances used by God at the first publication of his law in writing and his severe punishment of offenders The sharp speeches of our savior against sinners Why two iudgements are appointed after death The sudden comming of them both The demands in our account at the general iudgement The circumstances of horror and dread before at and after the same What a treasure a good conscience wil then be The pittiful case of the damned How easily the dangers of those matters may be praevented in du time The sixt Chapter A consideration of the nature of sin and of a sinner to shew the cause why God justly useth the rigor before mentioned wherin is described Gods infinite hatred to sinners The reasons why God hateth them That they are enimies to God to themselves How God punisheth sinners as wel the penitent as the obstinate and of the bitter speeches in scripture against sinners Of the seven miseries and losses which come by sin The obstinacie of sinners in this age Two principal causes of sin Of the danger to live in sin How necessarie it is to fear The seventh Chapter Another consideration for the further justifieng of Gods judgements and declaration of our demerit taken from the majestie of God and his benefits towards us wherin is shewed A contemplation of the maiestie of God and of his benefits Of the several uses of sacraments Divers complaints against sinners in the person of God Our intollerable contempt and ingratitude against so great a maiestie and benefactor Of great causes we have to love God beside his benefits How he requireth nothing of us but gratitude That it resteth in du resolution to serve him An exhortation to this gratitude with a short praier for a penitent sinner in this case The eight Chapter Of what opinion and feeling we shal be touching these matters at the time of our death wherin is expressed The induration of some harts kept from resolution by worldly respects Of the matters of terror pain and miserie that principally molest a man at his death A contemplation of the terrors speech or cogitation of a sinner at the hour of death Of divers apparitions and visions to the iust and to the wicked lieng a dieng How al these miseries may be praevented The ninth Chapter Of the pains appointed for him after this life and of two sorts of them wherin is declared How God useth the motive of threats to induce men to resolution Of the everlasting pain in hel reserved for the damned and common to al that are there Of the two parts therof that is pain sensible and pain of losse Vehement coniectures touching the severitie of those pains Of the several names of hel in divers toongs Of the particular pains for particular offenders peculiar in qualitie quantitie to the sins of ech offender Of the woorm of conscience The tenth Chapter Of the rewards benefits and commodities provided for Gods servants wherin is declared How God is the best pay-master Of his infinite magnificence The nature greatnes and valu of his rewards A description of paradise Of two parts of felicitie in heaven A contemplation of the commodities of the said two felicities ioined togither The honor wherunto a Christian man is born by baptism An admonition against securitie in this life The contents of the second part of this booke touching impediments of resolution The first Chapter Of the first impediment which is the difficultie that manie think to be in vertuous life wherin is declared Nine special privileges and helps wherwith the vertuous are aided above the wicked 1 The force of Gods grace for easing of vertuous life against al temptations 2 Of what force love is heerin And how a man may know whether he have love towards God or no. 3 Of a peculiar light of understanding pertaining to the iust 4 Of internal consolation of mind 5 Of the quiet of a good conscience in the iust 6 Of hope in God which the vertuous have And that the hope of the wicked is indeed no hope but meer presumption 7 Of freedom of soul and bodie which the vertuous have 8 Of the peace of mind in the vertuous towards God their neighbor and themselves 9 Of the expectation of the reward that the vertuous have Of the comfort that holie men have after their conversion And how the best men have had greatest conflicts therin Of Saint Austens conversion and four annotations therupon The second Chapter Of the second impediment which is tribulation wherin are handled four special points 1 First that it is an ordinarie means of salvation to suffer some tribulation 2 Secondly that there be thirteen special considerations of Gods purpose in sending afflictions to his servants which are laid down and declared in particular 3 Thirdly what special considerations of comfort a man may have in tribulation The third Chapter Of the third impediment which is love of the world which is drawn to six points 1 First how and in what sense the world and commodities therof are vanities and of three general points of worldly vanities 2 Secondly how worldly commodities
and to leave al vanities of the world if he did consider as he should do the waightie reasons he hath to moove him thereunto the reward he shal receive for it and his infinite danger if he do it not But bicause as I have said scarce one among a thousand doth enter into these considerations or if he do it is with lesse attention or continuance than so great a matter requireth herof it commeth that so many men perish daily and so few are saved for that by lack of consideration they neuer resolve themselves to live as they should do and as the vocation of a Christian man requireth So that we may also complain with holie Ieremie alledged in the beginning that our earth also of Christianitie is brought to desolation for that men do not deeply consider in their harts 10 Consideration is the key which openeth the dore to the closet of our hart where al our bookes of account do lie It is the looking glasse or rather the very eie of our soule wherby she seeth hir selfe and looketh into al hir whole estate hir riches hir good gifts hir defects hir safetie hir danger hir waie she walketh in hir pase she holdeth and finally the place and end which she draweth unto And without this consideration shee runneth on blindly into a thousand brakes and briers stumbling at every step into some one inconvenience or other and continually in peril of some great deadlie mischief And it is a wonderful matter to think that in other busines of this life men both see and confesse that nothing can be either begun prosecuted or wel ended without consideration and yet in this great busines of the kingdome of heaven no man almost vseth or thinketh the same necessarie 11 If a man had to make a journey but from England to Constantinople albeit he had made the same once or twise before yet would he not passe it over without great and often consideration especially whether he were right and in the way or no what pase he held how neere he was to his wais end and the like And thinkest thou my deer brother to passe from earth to heaven and that by so manie hils and dales and dangerous places never passed by thee before and this without any consideration at al Thou art deceived if thou thinkest so for this journey hath far more need of consideration than that being much more subject to bypaths and dangers every pleasure of this world every lust every dissolute thought every alluring sight and tempting sound every divel vpon the earth or instrument of his which are infinite being a theefe and lieng in wait to spoil thee and to destroy thee vpon this way towards heaven 12 Wherfore I would give counsel to every wise passenger to looke wel about him and at least wise once a day to enter into consideration of his estate and of the estate of his treasure which he carieth with him in a brickle vessel as Saint Paul affirmeth I mean his soule which may as soone be lost by inconsideration as the smallest and nicest jewell in this world as partly shall appeer by that which heerafter I have written for the help of this consideration wherof both I my self and al other Christians do stand in so great need in respect of our acceptable service to God For surely if my soul or any other did consider attentievly but a few things of many which she knoweth to be trew she could not but speedily reform hir self with infinite mislike and detestation of hir former course As for example if she considered thoroughly that hir only comming into this life was to attend to the service of God and that she notwithstanding attendeth only or the most part to the vanities of this world that she must give account at the last day of every idle word and yet that she maketh none account not only of words but also not of evil deeds that no fornicator no adulterer no vsurer no couetous or vnclean person shal ever enjoy the kingdome of heaven as the scripture saith and yet she thinketh to go thither living in the same vices that one only sin hath ben sufficient to damn many thousands togither and yet she being loden with many thinketh to escape that the way to heaven is hard strait and painful by the affirmation of God himself and yet she thinketh to go in living in pleasures and delites of the world that al holie saints that ever were as the Apostles mother of Christ hir self with al good men since chose to them selves to live an austere life in painful labour profitable to others fasting praieng punishing their bodies and the like and for al this lived in feare and trembling of the judgements of God she attending to none of these things but folowing hir pastimes maketh no doubt of hir own estate If I saie my soule or anie other did in deede and in earnest consider these things or the least part of a thousand more that might be considered and which our Christian faith doth teach vs to be tru she would not wander as the most part of Christian souls do in such desperate peril thorough want of consideration 13 What maketh theeves to seeme mad vnto wise men that seing so manie hanged dailie for theft before their eies wil yet notwithstanding steal again but lak of consideration And the verie same cause maketh the wisest men of the world to seeme verie fooles and worse than frantiks vnto God and good men that knowing the vanities of the world and the danger of sinful life do folow so much the one and feare so litle the other If a law were made by the authoritie of man that whosoever shuld adventure to drink wine should without delaie hold his hand but half an hour in the fire or in boiling lead for a punishment I thinke manie would forbear wine albeit naturallie they loued the same and yet a law being made by the eternal maiestie of God that whosoever committeth sin shal boile everlastinglie in the fire of hel without ease or end manie one for lack of consideration do commit sin with as litle fear as they do eat or drink 14 To conclude therfore consideration is a most necessarie thing to be taken in hand especiallie in these our daies wherin vanitie hath so much prevailed with the most as it semeth to be tru wisdome and the contrarie therof to be meere follie and contemptible simplicitie But I doubt not by the assistance of God and help of consideration to discover in that which foloweth the error of this matter unto the discreet Reader which is not wilfullie blinded or obstinatelie given over unto the captivitie of his ghostlie enimie for some such men there be of whom God saith as it were pitieng and lamenting their case They haue made a leag with death and a couenant with hel it self that is they
should yeeld a reconing of so much time spent in singing so much in daunsing so much in courting and the like who would not laugh at his accounts But being further asked by his maister what time he bestowed on his marchandise which he sent him for if he should answer none at all nor that he ever thought or studied upon that matter who would not think him woorthie of all shame and punishment And surely with much more shame and confusion shall they stand at the day of judgment who being placed here to so great a busines as is the service of almightie God have notwithstanding neglected the same bestowing their studies labors and cogitations in the vain trifles of this world which is as much from the purpose as if men being placed in a course to run at a golden game of infinit price they should leave their mark and some step aside after flies or fethers in the aire and some other stand still gathering up the dung of the ground And how were these men woorthie trow you to receave so great a reward as was proposed to them 9 Wherfore deer Christian if thou be wise consider thy case while thou hast time follow the Apostles counsel examin thy own works wais deceave not thy self Yet maist thou have grace to reform thy self bicause the day time of life yet remaineth The dreadful night of death wil overtake thee shortly when there wil be no more time of reformation What wil al thy labour and toil in procuring of worldly wealth profit or comfort thee at that hour when it shal be said to thee as Christ said to thy like in the gospel when he was now come to the top of his worldly felicitie Thou foole this night shal they take away thy soul and then who shal have the things which thou hast gotten togither Beleeve me deer brother for I tel thee no untruth one hour bestowed in the service of God wil more comfort thee at that time than an hundred yeeres bestowed in advauncing thy selfe and thy house in the world And if thou mightest feele now the case wherin thy poore hart shal be then for omitting of this thing which it should most have thought upon thou wouldest take from thy sleepe and from thy meat also to recompence thy negligence for the time past The difference betwixt a wise man a foole is this that the one provideth for a mischeef while time serveth but the other when it is too late 10 Resolve thy self therfore good Christian while thou hast time Resolve thy self without delay to take in hand presently and to apply for the time to come the great and weightie busines for which thou wast sent hither which only in deed is weightie and of importance and al others are meere trifles and vanities but only so far forth as they concern this Beleeve not the world which for running awrie in this point is detested by thy saviour and every frend therof pronounced an enimy to him by his Apostle Say at length unto thy saviour I do cōfesse unto thee O Lord I do confesse can not deny that I have not hitherto attended to the thing for which I was created redeemed and placed here by thee I do see my errour I can not dissemble my greevous fault I do thank thee ten thowsand times that thou hast given me the grace to se it while I may yet by thy grace amend it which by thy holy grace I mean to do and without delay to alter my course beseeching thy divine majestie that as thou hast given me this light of understanding to see my danger and this good motion to reform the same so thou wilt continew towards me thy blessed assistance for performance of the same to thy honor and my souls health Amen CHAP. IIII. Of the end of man in particular and of two special things required at his hands in this life HAving spoken of the end of man in general in the former chapter shewed that it is to serve God it seemeth convenient for that the matter is of great and singular importance to treat somwhat more in particular wherin this service of God doth consist that therby a Christian may iudge of himself whether he perform the same or no and consequently whether he do the thing for which he was sent into this world 2 First therfore it is to be understood that the whole service which God requireth at a Christian mans hands in this life consisteth in two things the one to fly evil the other to do good And albeit these two things were required of us also before the coming of Christ as appeareth by Dauid whose cōmandement is general Decline from evil and do good and by Esay the prophet whose words are Leave to do perversly and learn to do wel Yet much more particularly and with far greater reason are they demaunded at the hands of Christian people who by the death and passion of their Redeemer do receave grace and force to be able in some measure to perform these two things which the law did not give albeit it commanded the same 3 But now we being redeemed by Christ receaving from him not only the renewing of the same cōmandement for the performance of these two things but also force and abilitie by his grace wherby we are made somwhat able to do the same we remain more bound therto in reason and dutie than before for that this was the fruit and effect of Christ his holy passion as Saint Peter saith That we being dead to sin should live vnto righteousnes Or as Saint Paul more plainly declareth the same when he saith The grace of God our Saviour hath appeared to al men instructing vs to this end that we renouncing al wickednes and worldly desires should live soberly iustly and godly in this world 4 These two things then are the service of God for which we were sent into this world the one to resist sin the other to folow good works In respect of the first we are called soldiers our life a warfare upon the earth for that as soldiers do alwais lie in wait to resist their enimies so ought we to resist sin and the temptations therof And in respect of the second we are called labourers stewards fermers and the like for that as these men attend diligently to their gain and increase of substance in this life so should we to good works to the glorie of God and benefit of others here in this life 5 These therfore are two special points which a Christian man should meditate upon two special exercises wherin he shuld be occupied two special legs wherupon he must walk in the service of God and finally two wings wherby he must flie and mount up unto a Christian life And whosoever wanteth either of these though he had the other yet can he not ascend to any tru
wherof he maketh mention in his writings As also al godly men by his example have used the like helps since for the better resisting of sinful temptations when need required and the like Wherof I could here recite great store of examples out of the holy fathers which would make a man to woonder and afeard also if he were not past fear to see what extream pain and diligence those first Christians tooke in watching every little sleight of the devil and in resisting every little temptation or cogitation of sin wheras we never think of the matter nor make account either of cogitation consent of hart word or work but do yeeld to al whatsoever our concupiscence moveth us unto do swalow down every hook laid vs by the devil and most greedily do devour every poisoned pleasant bait which is offered by the enimy for the destruction of our souls and thus much about resisting of sin 9 But now touching the second point which is continual exercising our selves in good works it is evident in itselfe that we utterly fail for the most part of us in the same I have shewed before how we are in scripture cōmanded to do them without ceasing and most diligently whiles we have time of day to do them in for as Christ saith The night wil come when no man can work any more I might also shew how certein of our forefathers the saints of God were most diligent and careful in doing good works in their dais even as the husbandman is careful to cast seed into the ground whiles fair weather lasteth and the merchant to lay out his mony whiles the good market endureth They knew the time would not last long which they had to work in and therfore they bestirred themselves whiles opportunitie served they never ceased but came from one good work to another wel knowing what they did and how good and acceptable service it was unto God 10 If there were nothing els to proove their wonderful care and diligence herein yet the infinite monuments of their almes-deeds yet extant to the world are sufficient testimonies of the same to wit the infinite churches builded and indued with great abundant maintenance for the ministers of the same so manie schooles colledges vniversities so many bridges highwais and publik commodities Which charitable deeds and a thousand mo both private and publik secret and open which I cannot report came out of the purses of our good ancesters who oftentimes not only gave of their abundance but also saved from their own mouths and bestowed it upon deeds of charitie to the glorie of God and benefit of others Wheras we are so far of from giving awaie our necessaries as we wil not bestow our very superfluities but wil imploy them rather upon hawks and dogs and other brute beasts and somtimes also upon much viler uses than to the releefe of our poore brethren 11 Alas deer brother to what a carelesse and senseles estate are we come touching our own salvation and damnation S. Paul crieth out unto us Work your own salvation with fear and trembling and yet no man for that maketh account therof S. Peter warneth us gravely and earnestly Brethren take you great care to make your vocation and election sure by good works and yet who almost wil think upon them Christ himselfe thundereth in these words I tel you make your selves frinds in this world of uniust mammon that when you faint they may receive you into eternal tabernacles And yet for al that we are not moved herewithal so dead we are and lumpish to al goodnes 12 If God did exhort us to good deeds for his own commoditie or for any gain that he is to take therby yet in reason we ought to pleasure him therin seing we have receaved al from his only liberalitie before But seing he asketh it at our hands for no need of his own but only for our gain to pay us home again with advantage it is more reason we should harken unto him If a common honest man upon earth should invite us to do a thing promising us of his honestie a sufficient reward we would beleve him but God making infinit promises unto us in scripture of eternal reward to our wel doing as that we shal eat with him drink with him raigne with him possesse heaven with him and the like can not move us notwithstanding to works of charitie But bicause those forefathers of ours were moved herewithal as having harts of softer metal than ours are of therfore they brought foorth such abundant fruit as I have shewed 13 Of al this then that I have said the godly Christian may gather first the lamentable estate of the world at this day when amongst the smal number of those which bear the name of Christians so many are like to perish for not performing of these two principal points of their uocation Secondly he may gather the cause of the infinit difference of reward for good and evil in the life to come which some men wil seeme to marvel at but in deed is most just and reasonable considering the great diversitie of life in good and evil men whiles they are in this world For the good man doth not only endevor to avoid sin but also by resisting the same daily and hourly encreaseth in the fauor of God The loose man by yeelding consent to his concupiscence doth not only lose the favor of God but also doubleth sin upon sin without number The good man besides avoiding sin doth infinit good works at the least wise in desire and hart wher greter abilitie serveth not But the wicked man neither in hart nor deed doth any good at al but rather seeketh in place therof to do hurt The good man imploieth al his mind hart words and hands to the service of God and of his servants for his sake But the wicked man bendeth al his force and powers both of body and mind to the service of vanities the world his flesh Insomuch that as the good man increaseth hourly in the favor of God to which is du increase of grace and glory in heaven so the evil from time to time in thought word or deed or in al at once heapeth up sin and damnation upon himself to which is du vengeance and increase of torments in hel and in this contrarie course they passe over their lives for twentie thirtie or fortie yeeres and so come to die And is it not reason now that seeing there is so great diversitie in their estates there should be as great or more diversitie also in their reward Especially seeing God is a great God and rewardeth smal things with great wages either of everlasting glorie or everlasting pain Thirdly and lastly the diligent and careful Christian may gather of this what great cause he hath to put in practise the godly counsel of Saint Paul which is That every man should prove
and examine his own works And so be able to judge of himselfe in what case he standeth and if upon this examination he find himselfe awry to thank God of so great a benefit as is the revealing of his danger whiles yet there is time and place to amend No dowt many perish daily by Gods justice in their own grosse ignorance who if they had receaved this special favor as to see the pit before they fel in it may be they would have escaped the same Vse Gods mercie to thy gain then gentle brother and not to thy further damnation If thou see by this examination that hitherto thou hast not led a tru Christian life resolve thy self to begin now and cast not away wilfully that pretious soul of thine which Christ hath bought so deerly and which he is most readie to save and to indu with grace and eternal glorie if thou wouldest yeeld the same into his hands and be content to direct thy life according to his most holy easie and sweet commandements CHAP. V. Of the severe account that we must yeeld to God of the matters aforesaid AMongst other points of a prudent servant this is to be esteemed on principal to consider in everie thing committed to his charge what account shal be demanded touching the same also what maner of man his maister is whether gentle or rigorous milde or stern carelesse or exquisite in his accounts also whether he be of abilitie to punish him at his pleasure finding him faultie and finally how he hath dealt with others before in like matters for according to these circumstances if he be wise he wil govern himselfe and use more or lesse diligence in the charge committed 2 The like wisdome would I counsel a Christian to use in the matters before recited to wit touching our end for which God sent us hither the two principal points therof enjoined for our exercise in this life to consider I say what account we shal be demanded for the same in what maner by whom with what severitie with what danger of punishment if we be found negligent and rechlesse therin 3 For better understanding wherof it is to be noted first with what order and with what ceremonies and circumstances God gave us this charge or rather made and proclaimed this law of our behaviour and service towards him For albeit he gave the same commandement to Adam in his first creation and imprinted it afterwards by nature into the harts of ech man before it was written as Saint Paul testifieth yet for more plain declarations sake and to convince us the more of our wickednes as the same Apostle noteth he published the same law in writing tables upon the mount Synay but with such terror and other circumstances of majestie as also the Apostle noteth to the Hebrues as may greatly astonish the breakers therof Let any man read the nineteene chapter of Exodus there he shal see what a preparation there was for the publishing of this law First God calleth Moises up to the hil and there reckoneth up many of the benefits which he had bestowed upon the people of Israel and promiseth them many mo if they would keepe the law which he was then to give them Moises went to the people and returned answer again that they would keepe it Then caused God the people to be sanctified against the third day to wash al their garments and that no man should companie with his wife also to be charged that none upon pain of death should presume to mount up to the hil but Moises alone and that whosoever should dare but to touch the hil should presently be stoned to death When the third day was come the Angels as Saint Steeven interpreteth it were readie to promulgate the law The trumpets sounded mightilie in the aire great thunder brake out from the sky with fearce lightenings horrible clouds thick mists and terrible smoke rising from the mountain And in the midst of al this majestie and dreadful terror God spake in the hearing of al I am thy Lord God which have brought thee out of the land of Egypt me only shalt thou serve and the rest which foloweth conteining a perfect description of our dutie in this life cōmonly called the ten commandements of God 4 Al which terror and majestie the apostle himselfe as I have said applieth to this meaning that we should greatly tremble to break this law delivered us with such circumstances of dread and fear signifieng also hereby that the exaction of this law must needs be with greater terror at the day of iudgment seeing that the publication therof was with such astonishment and dread For so we see alwais great princes laws to be executed upon the offenders with much more terror than they were proclaimed And this may be a forcible reason to move a Christian to looke unto his dutie 5 Secondly if we consider the sharp execution used by God upon offenders of this law both before it was written and since we shal find great cause of fear also as the wonderful punishment upon Adam so many millions of people besides for his one fault the drowning of al the world togither the burning of Sodom and Gomorra with brimstone the reprobation of Saul the extreame chastisement of David and the like Which al being done by God with such rigor for lesse and fewer sins than ours are and also upon them whom he had more cause to spare than he hath to tollerate us may be admonishments what we must looke for at Gods hands for breach of this law of serving him in this life 6 Thirdly if we consider the speeches and behaviour of our Lord and maister Christ in this matter we shal have yet more occasion to dowt our owne case who albeit he came now to redeeme us and to pardon al in al mildnes humilitie clemencie and mercie yet in this point of taking accounts he is not woont to shew but austeritie and great rigor not onlie in words and familiar speeches with his Apostles but also in examples and parables to this purpose For so in one parable he damneth that poore servant to hel where should be weping and gnashing of teeth only for that he had not augmented his talent delivered him And Christ confesseth there of himselfe that he is a hard man reaping where he sowed not and gathering where he cast not abroad expecting also advantage at our hands for the talents lent us and not accepting onlie his own again And consequently threatning much more rigor to them which shal mispend his talents as the most of us do Again he damneth the servant whom he found asleepe he damned the poore man which was compelled to come into the wedding onlie for that he came without a wedding garment he damned the five foolish virgins for that they had not their oile with them
them Whose help wil they crave They shal see al things crie vengeance about them al things yeeld them cause of feare and terror but nothing to yeeld them any hope or comfort Above them shal be their judge offended with them for their wickednes beneath them hel open and the cruel fornace readie boiling to receave them on the right hand shal be their sins accusing them on the left hand the devils ready to execute Gods eternal sentence upon them within them their conscience gnawing without them al damned soules bewailing on everie side the world burning Good Lord what wil the wretched sinner do invironed with al these miseries How wil his hart sustain these anguishes What way wil he take To go back is impossible to go forward is intollerable What then shal he do but as Christ foretelleth he shal drie up for very fear seeke death and death shal fly from him cry to the hils to fal upon him and they refusing to do him so much pleasure he shal stand there as a most desperate forlorne and miserable caitife wretch until he receave that dreadful and irrevocable sentence Go you accursed into everlasting fire 18 Which sentence once pronounced consider what a doleful cry and shout wil streight follow The good rejoising and singing praises in the glorie of their saviour the wicked bewailing blaspheming and cursing the day of their nativitie Consider the intollerable upbraieng of the wicked infernal spirits against these miserable condemned souls now delivered to them in pray for ever With how bitter scofs and taunts wil they hale them on to torments Consider the eternal seperation that then must be made of fathers children mothers daughters frinds and companions the one to glorie the other to confusion with out ever seeing one the other again and that which shal be as great a greefe as any other if it be tru that some conceave that our knowledge one of another here on earth shal so far remain the son going to heaven shal not pitie his own father or mother going to hel but shal rejoice at the same for that it turneth to Gods glorie for the execution of his justice What a separation I say shal this be What a farewel Whose hart would not break at that day to make this separation if a hart could break at that time so end his pains But that wil not be Where are al our delites now Where are al our pleasant pastimes become Our bravery in apparel our glistering in gold our honor done to us with cap and knee al our delicate fare al our musik al our wanton daliances and recreations we were wont to have al our good frinds and merie companions accustomed to laugh and to disport the time with us Where are they become Oh deere brother how sower wil al the pleasures past of this world seeme at that hour How doleful wil their memorie be unto us How vain a thing wil al our dignities our riches our possessions appeere And on the contrarie side how joiful wil that man be that hath attended in this life to live vertuouslie albeit with pain and contempt of the world Happy creature shal he be that ever he was born no toong but Gods can expresse his happines 19 And now to make no other conclusion of al this but even that which Christ himselfe maketh let us consider how easie a matter it is now for us with a little pain to avoid the danger of this day for that cause it is foretold us by our most merciful judge and Saviour to the end we should by our diligence avoid it For thus he concludeth after al his former threatnings Videte vigilate c. Looke about you watch and praie ye for you know not when the time shal be But as I say to you so I say to al be watchful And in another place having reckoned up al the particulars before recited least any man should dowt that al should not be fulfilled he saith Heaven and earth shal passe but my words shal not passe And then he addeth this exhortation Attend therfore unto your selves that your harts be not overcome with banquetting and dronkenes with the cares of this life and so that day come upon you sodenly For he shal come as a snare upon them which inhabite the earth be you therfore watchful and alwais pray that you may be woorthy to escape al these things which are to com to stand confidently before the Son of man at this day What a frindly and fatherly exhortation is this of Christ Who could desire a more kind gentle or effectual forewarning Is there any man that can plead ignorance hereafter The verie like conclusion gathered Saint Peter out of the premises when he saith The day of the Lord shal come as a theefe in which the elements shal be dissolved c. Seeing then al these things must be dissolved what maner of men ought we to be in holy conversation and pietie expecting and going on to meete the comming of that day of the Lord c. This meeting of the day of judgement which Saint Peter speaketh of is an earnest longing after it which never is had until first there go before a du examination of our estate and speedy amendment of our life past Therfore saith most notably the wise man Provide thee of a medicine before the sore come and examine thy selfe before iudgement and so shalt thou find propitiation in the sight of God To which Saint Paul agreeth when he saith If we would iudge our selves we should not be iudged But bicause no man entreth into du judgement of himselfe and of his own life therof it commeth that so few do prevent this latter judgement so few are watchful and so many fal a sleepe in ignorance of their own danger Our Lord give us grace to looke better about us CHAP. VI. A consideration of the nature of sin and of a sinner for the iustifieng of Gods severitie shewed in the Chapter before TO the end that no man may justly complain of the severe account which God is to take of us at the last day or of the severitie of his judgement set down in the chapter before it shal not be amisse to consider in this chapter the cause why God doth shew such severitie against sin and sinners as both by that which hath been said doth appeer and also by the whole course of holie scripture where he in every place almost denounceth his extreme hatred wrath indignatiō against the same as where it is said of him That he hateth al those that work iniquitie And that both the wicked man and his wickednes are in hatred with him And finaly that the whole life of sinners their thoughts words works yea and their good actions also are abhominations in his sight whiles they live in sin And that which yet is more
for so the holy scripture describing divers causes of wickednes among men putteth these two for principal First the flatterie of the world Quoniam laudatur peccator in desiderijs animae suae For that the sinner is praised in his lusts And secondly Quia auferuntur indicia tua a facie eius For that thy iudgements ô Lord are not before his face And on the contrarie side speaking of himselfe he saith I have kept the wais of the Lord and have not behaved my selfe impiously towards God And he geeveth the reason therof immediatly For that al his iudgements are in my sight And again I have feared thy iudgements ô Lord. And again I have beene mindful of thy iudgements And how profitable this fear is he sheweth in the same place demanding this fear most instantly at Gods hands for so he praieth Strike my flesh thorough with thy fear ô Lord. And S. Paul after he had shewed to the Corinthians that We must al be presented before the iudgement seat of Christ maketh this conclusion We knowing therfore these things do persuade the fear of the Lord unto men And Saint Peter after a long declaration of the majestie of God and Christ now raigning in heaven concludeth thus If then you cal him father which doth iudge everie man according to his works without exception of persons do you live in fear during the time of this your habitation upon earth A necessarie lesson no dowt for al men but specially for those which by reason of their sins and wicked life do remain in displeasure and hatred of God and hourly subject as I have shewed to the furie of his judgements which if they once fal into they are both irrevocable and intollerable and they may be fallen into as easily and by as manie wais as a man may come to death which are infinite especially to them who by their wickednes have lost the peculiar protection of God and so consequently of his angels too as I have shewed have subjected themselves to the feends of darknes who do nothing else but seeke their destruction both of bodie and soul with as great diligence as they can What wise man then would but fear in such a case Who could eat or drink or sleepe quietly in his bed until by tru and hartie repentance he had discharged his conscience of sin A little stone falling from the how 's upon his head or his horse stumbling under him as he rideth or his enimie meeting him on the high way or an agew comming with eating or drinking a little too much or ten thousand means besides wherof he standeth daily and hourly in danger may rid him of this life and put him in that case as no creature of this world nor any continuance of time shal be able to deliver him thence again And who then would not fear Who would not tremble 16 The Lord of his mercie geeve us his holy grace to fear him as we should do and to make such account of his justice as he by threatning the same would have us to do And then shal not we delay the time but resolve our selves to serve him whiles he is content to accept of our service and to pardon us al our offences if we would once make this resolution from our hart CHAP. VII Another consideration for the further iustifieng of Gods iudgements and declaration of our demerit taken from the maiestie of God and his benefits towards us ALbeit the most part of Christians throgh their wicked life arrive not to that estate wherin holie David was when he said to God Thy iudgements ô Lord are pleasant unto me as indeed they are to al those that live vertuously and have the testimonie of a good conscience yet at leastwise that we may say with the same prophet The iudgements of the Lord are tru and iustified in themselves And again Thou art iust ô Lord and thy iudgement is right I have thought good to ad a reason or two mo in this chapter wherby it may appeer how great our offence is towards God by sinning as we do how righteous his judgments and justice are against us for the same 2 And first of al is to be considered the majestie of him against whom we sin for most certain it is as I have noted before that every offence is so much the greater and more greevous by how much greater and more noble the person is against whom it is done and the partie offending more base and vile And in this respect God to terrifie us from offending him nameth himselfe often with certain titles of majestie as to Abraham I am the almightie Lord And again Heaven is my seat and the earth is my footstoole And again he commanded Moises to say to the people in his name this ambassage Harden not your necks any longer for that your Lord and God is a God of gods and a Lord of lords a great God both mightie and terrible which accepteth neither person nor bribes 3 First then I say consider gentle Christian of what an infinite majestie he is whom thou a poore woorm of the earth hast so often and so contemptuously offended in this life We see in this world that no man dareth to offend openly or say a word against the majestie of a prince within his own dominions and what is the majestie of al the princes upon earth compared to the thousandth part of the majestie of God who with a word made both heaven and earth and al the creatures therin and with halfe a word can destroie the same again whom al the creatures which he made as the Angels the heavens and al the elements besides do serve at a bek and dare not offend Only a sinner is he which imboldeneth himselfe against this majestie and feareth not to offend the same whom the Angels do praise the dominations do adore the powers do tremble and the highest heavens togither with Cherubins and Seraphins do daily honor and celebrate 4 Remember then deer brother that everie time thou dost commit a sin thou givest as it were a blow in the face to this God of great majestie who as Saint Paul saith Dwelleth in an unaccessible light which no man in this world can abide to look upon As also it appeereth by the example of Saint Iohn evangelist who fel down dead for very fear at the appearance of Christ unto him as himself testifieth And when Moises desired to see God once in his life made humble petition for the same God answered that no man could see him and live but yet to satisfie his request and to shew him in part what a terrible and glorious God he was he told Moises that he should see some peece of his glorie but he added that it was needful he should hide himselfe in the hole of a rock and be covered with Gods own hands for his defence while
God in some measure of his majestie did passe by in glorie And when he was past God tooke away his hand and suffered Moises to see his hinder parts only which was notwithstanding most terrible to behold 5 The prophet Daniel also describeth the majestie of this God shewed unto him in vision in these words I did see saith he when the thrones were set and the old of many dais sate down his apparel was as white as snow his haire like unto pure wool his thron was of a flame of fire his chariots were burning fire a swift flud of fire came from his face a thousand thousands did serve him and ten thousand hundred thousands did assist him he sate in iudgement and the books were opened before him Al this and much more is recorded in scripture to admonish us therby what a prince of majestie he is whom a sinner offendeth 6 Imagin now brother mine that thou seest this great king sitting in his chaire of majestie with chariots of fire unspeakable light and infinite millions of Angels about him as the scripture reporteth Imagin further which is most tru that thou seest al the creatures in the world stand in his presence and trembling at his majestie and most carefully attending to do that for which he created them as the heavens to move abovt the earth to bring foorth sustenance and the like Imagin further that thou seest al these creatures how big or little soever they be to hang and depend only of the power and vertu of God wherby they stand move and consist and that there passeth from God to ech creature in the world yea to everie part that hath motion or being in the same some beam of his vertu as from the sun we see infinite beams to passe into the aire Consider I say that no one part of any creature in the world as the fish in the sea the grasse on the ground the leaves of the trees or the parts of man upon the face of the earth can grow moove or consist without some litle stream of vertu and power come to it continually from God So that thou must imagin God to stand as a most glorious sun in the midst and from him to passe foorth infinite beams or streams of vertu to al creatures that are either in heaven earth the aire or the water and to every part therof and upon these beams of his vertu al creatures to hang and if he should stop but any one of them it would destroy and annihilate presentlie some creature or other This I say if thou shalt consider touching the majestie of God and the infinite dread that al creatures have of him except only a sinner for the devils also do fear him as Saint Iames saith thou wilt not marvel of the severe judgement of God appointed for his offence For sure I am that very shame of the world maketh us to have more regard in offending the poorest frind we have in this life than a wicked man hath in offending God which is an intollerable contempt of so great a majestie 7 But now if we adjoin to this contemplation of majestie another consideration of his benefits bestowed upon us our default wil grow to be far greater for that to injurie him who hath done us good is a thing most detestable even in nature it selfe And there was never yet so fearce an hart no not amongst brute beasts but that it might be woon with curtesie benefits but much more amongst reasonable creatures doth benificence prevail especially if he come from great personages whose love and frindship declared unto us but in smal gifts doth greatly bind the harts of the receavers to love them again 8 Consider then deer Christian the infinite good turns and benefits which thou hast receaved at the hands of this great God therby to win thee to his love that thou shouldest leave of to offend and injurie him and albeit no toong created either of man or Angel can expresse the one halfe of these gifts which thou hast receaved from him or the valew of them or the great love and hartie good wil wherwith he bestowed them upon thee yet for som memorie sake I wil repeat certain general and principal points therof wherunto the rest may be referred 9 First then he hath bestowed upon thee the benefit of thy creation wherby he made thee of nothing to the likenes of himselfe and appointed thee to so noble an end as is to serve him in this life and to reign with him in the life to come furnishing thee for the present with the service and subjection of al creatures The greatnes of this benefit may partly be conceaved if thou do imagin thy selfe to lak but any one part of thy bodie as a leg an arm an eie or the like and that one should freely geeve the same unto thee or if thou wantest but any one sense as that thou were deafe or blind and one should restore sight or hearing unto thee how wouldest thou esteeme of this benefit How much wouldest thou professe thy selfe beholding unto him for the same And if the gift of one of these parts only would seeme such a benefit unto thee how great oughtest thou to esteeme the free gift of so manie parts together 10 Ad to this now as I have said that he hath created thee to the likenes of no other thing but of himselfe to no other end but to be his honorable servant in this world and his compartener in kingly glorie for al eternitie to come and this he hath done to thee being only a peece of dirt or clay before Now imagin thou of what maner of love proceeded this But yet ad further how he hath created al this magnificent world for thee and al the creatures therof to serve thee in this busines the heaven to distinguish times and seasons and to geeve thee light the earth and aier and water to minister most infinit varietie of creatures for thy use and sustinance hath made thee lord of al to use them for thy comfort and his service And what magnificent gifts are these And what shameful ingratitude is it to turn the same to the dishonor and injurie of so loving a geever as thou dost by using them to serve thee in sin 11 But yet consider a little further the benefit of thy redemption much greater than al the former which is that thou having lost al those former benefits again and made thy self guiltie by sin of eternal punishment wherto the Angels were now delivered for their sin committed before God chose to redeeme thee and not the Angels and for satisfieng of thy fault to deliver his own only Son to death for thee O Lord what hart can conceave the greatnes of this benefit Imagin thy selfe being a poore man hadst committed a greevous crime against a kings majestie together with some great man of his cheefest nobilitie and that
in another place Audite coeli auribus percipe terra Harken ye heavens and thou earth bend hither thine eares Filios enutrivi exaltavi ipsi autem spreuerunt me I have norished up children and have exalted them and now they contemn me What a pitiful complaint is this of God against most vile and base worms of the earth But yet God amplifieth this iniquitie more by certain examples and comparisons The oxe saith he knoweth his owner and the asse knoweth the manger of his Lord and maister but yet my people know not me wo be to the sinful nation to the people loden with iniquitie to this naughtie seed to wicked children What complaint can be more vehement than this What threatning can be more dreadful than this wo comming from the mouth of him which may punish us at his pleasure 19 Wherfore deer brother if thou have grace cease to be ungrateful to God any longer cease to offend him which hath by so manie wais prevented thee with benefits cease to render evil for good hatred for love contempt for his fatherly affection towards thee He hath done for thee al that he can he hath given thee al that thou art yea and in a certain maner al that he is woorth himselfe and meaneth besides to make thee partaker of al his glorie in the world to come and requireth no more for al this at thy hands but love and gratitude O deer brother why wilt thou not yeeld him this Why wilt thou not do as much to him as thou wouldest haue another man to do to thee for lesse than the ten thousand part of these benefits which thou hast receaved For I dare wel say that if thou hadst given a man but an almes at thy dore thou wouldest think him bound to love thee for it albeit thou hadst nothing in thee woorth love besides But now thy Lord besides these his gifts hath infinite causes to make thee love him that is al the causes which any thing in the world hath to purchase love and infinite more besides for if al the perfections of al things created in heaven and in earth which do procure love were put togither in one as al their beautie al their vertu al their nobilitie al their goodnes and the like yet thy Lord and Savior whom thou contemnest doth passe al this and that by many and infinite degrees for that he is not only al these things togither but also he is very beautie it selfe vertu it selfe wisdom it selfe sweetnes it selfe nobilitie it selfe goodnes it selfe and the very fountain and welspring where hence al these things are derived by litle peeces and parcels unto his creatures 20 Be ashamed then good Christian of this thy ingratitude to so great so good bountiful a Lord and resolve thy selfe for the time to come to amend thy course of life and behavior towards him Say with the prophet which had lesse cause to say so than thou Domine propitiare peccatomeo multum est enim O Lord pardon me mine offences for it is great in thy sight I know there is nothing O Lord which doth so much displease thee or dry up the fountain of thy mercy and so bindeth thy hands from dooing good as ingratitude in the receavers of thy benefits wherin hitherto I have exceeded al other but I have done it O Lord in mine ignorance not considering thy gifts unto me nor what account thou wouldest demaund again of the same But now seeing thou hast vouchsafed to make me woorthy of this grace also wherby to see and know mine own state and default I hope hereafter by direction of the same grace of thine to shew my selfe a better child towards thee O Lord I am overcome at the lenth with consideration of thy love and how can I have the hart to offend thee hereafter seeing thou hast prevented me so many wais with benefits even when I demanded not the same Can I have hands ever more to sin against thee which hast given up thine own most tender hands to be nailed on the crosse for my sins heretofore No no it is too great an injurie against thee O Lord and wo woorth me that have done it so often heretofore But by thy holy assistance I trust not to return to such iniquitie for the time to come to which O Lord I beseech thee for thy mercy sake from thy holie throne of heaven to say Amen CHAP. VIII Of what opinion and feeling we shal be touching these matters at the time of our death THe holie scriptures do teach us and experience maketh it plain that during the time of this life the commodities preferments and pleasures of the world do possesse so strongly the harts of manie men and do hold them chained with so forcible inchauntments being forsaken also upon their just deserts of the grace of God say and threaten what a man can bring against them al the whole scripture even from the beginning of Genesis to the end of the Apocalips as indeed it is al against sin and sinners yet wil it prevail nothing with them being in that lamentable case as either they beleeve not or esteem not whatsoever is said to that purpose against their setled life and resolution to the contrary Of this we have infinite examples in scripture as of Sodom and Gomorra with the cities about which could not heare the warnings that good Lot gave unto them Also of Pharao whom al that ever Moises could do either by signes or saiengs mooved nothing Also of Iudas who by no faire means or threatnings used to him by his maister would change his wicked resolution But especially the prophets sent from God from time to time to dissuade the people from their naughtie life and consequently from the plaegs hanging over them do give abundant testimonie of this complaining everie where of the hardnes of sinners harts that would not be mooved with al the exhortations preachings promises and thunderings that they could use The prophet Zacharie shal testifie for al in this matter who saith of the people of Israel a litle before their destruction Hoc ait Dominus exercituum c. This saith the Lord of hosts iudge iustly And so foorth And presentlie he addeth And they would not attend but turning their baks went away stopped their ears to the end they might not heare and they did put their harts as an adamant stone to the end they might not heare the law and the words which God did send in his spirit by the hands of the former prophets wherby Gods great indignation was stirred up 2 This then is and alwais hath been the fashion of worldlings reprobate persons to harden their harts as an adamant stone against any thing that shal be told them for the amendement of their lives and for the saving of their souls Whiles they are in helth prosperitie they wil not know God As in
But now saith this good man this word Never breaketh his hart when he thinketh on it and that after a hundred thousand millions of worlds there suffered he hath as far to his end as he had at the first day of his entrance to these torments Consider good Christian what a length one hour would seem unto thee if thou hadst but to hold thy hand in fire and brimstone onlie during the space therof We see if a man be greevouslie sik though he be laid upon a verie soft bed yet one night seemeth a long time unto him He turneth and tosseth himselfe from side to side telling the clok and counting everie hour as it passeth which seemeth to him a whole day And if a man should say unto him that he were to abide that pain but seven yeeres togither he would go nigh to dispair for greefe Now if one night seem so long and tedious to him that lieth on a good soft bed afflicted onlie with a litle agu what wil the lieng in fire and brimstone do when he shal know evidentlie that he shal never have end therof Oh deer brother the sacietie of cōtinuance is lothsom even in things that are not evil of themselves If thou shouldest be bound alwais to eat one onlie meat it would be displeasant to thee in the end If thou shouldest be bound to sit stil al thy life in one place without moving it would be greevous unto thee albeit no man did torment thee in that place What then wil it be to lie eternally that is world without end in most exquisite torments Is it any way tollerable What judgement then what wit what discretion is there left in men which make no more account of this matter than they do 20 I might here ad another circumstance which the scripture addeth to wit that al these torments shal be in darknes a thing dreadful of it self unto mans nature For there is not the stoutest man in the world if he found himselfe alone naked in extreme darknes should hear a noise of spirits comming towards him but he would fear albeit he felt never a lash from them on his bodie I might also ad another circumstance that the prophet addeth which is that God good men shal laugh at them that day which wil be no smal affliction For as to be mooved by a mans frind in time of adversitie is some comfort so to be laughed at especiallie by him who onlie may help him is a great and intollerable increase of his miserie 21 And now al this that I have spoken of hitherto is but one part of a damned mans punishment onlie called by Divines Poena sensus The pain of sense or feeling that is the pain or punishment sensibly inflicted upon the soul and bodie But yet besides this there is another part of his punishment called Poena damni The pain of losse or dammage which by al lerned mens opinion is either greater or no lesse than the former And this is the infinite losse which a damned man hath in being excluded for ever and ever from the sight of his creator and his glorie Which sight only being sufficient to make happie and blessed al them that are admitted unto it must needs be an infinite miserie to the damned man to lak that eternallie And therfore this is put as one of the first and cheefest plaegs to be laid upon him Tollatur impius ne videat gloriam dei Let the wicked man be taken away to hel to the end he may not see the glorie of God And this losse conteineth al other losses and damages in it as the losse of eternal blisse and joy as I have said of eternal glorie of eternal societie with the Angels and the like which losses when a damned man considereth as he can not but consider them stil he taketh more greef therof as Divines do hold than by al the other sensible torments that he abideth besides 22 Wherunto apperteineth the worm of conscience in scripture so called for that as a worm lieth eating and gnawing the wood wherin she abideth so shal the remorse of our own conscience lie within us griping and tormenting us for ever And this worm or remorse shal principallie consist in bringing to our minds al the means and causes of our present extreme calamities as our negligences wherby we lost the felicitie which other men have gotten And at everie one of these considerations this worm shal give vs a deadly bit even unto the hart As when it shal lay before us al the occasions that we had offered to avoid this miserie wherin now we are fallen to have gotten the glorie which we have lost how easie it had been to have done it how nigh we were oftentimes to resolve our selves to do it and yet how ungratiously we left of that cogitation again how manie times we were foretold of this danger and yet how little care and fear we took of the same how vain the worldlie trifles were wherin we spent our time and for which we lost heaven fel into this intollerable miserie how they are exalted whom we thought fooles in the world and how we are now prooved fooles and laughed at which thought our selves wise These things I saie and a thousand mo being laid before us by our own conscience shal yeeld us infinite greef for that it is now too late to amend thē And this greef is called the worm or remorse of our own conscience which worm shal more inforce men to weep and houl than any torment else considering how negligentlie foolishlie and vainlie they are come into those so insupportable torments and that now there is no more time to redresse their errors 23 Now only is the time of weeping and lamenting for these men but al in vain Now shal they begin to fret and fume and marvel at themselves saieng Where was our wit Where was our understanding Where was our judgement when we followed vanities and contemned these matters This is the talk of sinners in hel saith the scripture What hath our pride or what hath the glorie of our riches profited us They are al now vanished like a shadow we have wearied out our selves in the way of iniquitie and perdition but the way of the Lord we have not known This I say must be the everlasting song of the damned worm-eaten conscience in hel eternal repentance without profit Wherby he shal be brought to such desperation as the scripture noteth as he shal turn into furie against himselfe tear his own flesh rent his own soul if it were possible and invite the feends to torment him seeing he hath so beastlie behaved himselfe in this world as not to provide in time for this principal matter onlie indeed to have been thought upon Oh if he could have but another life to live in the world again how would he passe it over With what diligence With
promise of Christ which assureth thee the contrary beleeve the reasons before alledged which do proove it evidently beleeve the testimony of them which have experienced it in themselves as of king David Saint Paul and Saint Iohn the Evangelist whose testimonies I have alledged before of their own proofe beleeve many hundreds which by the grace of God are converted daily in Christendome from vicious life to the tru service of God al which do protest themselves to have found more than I have said or can say in this matter 31 And for that thou maist replie heer say that such men are not where thou art to give this testimony of their experience I can do assure thee upon my conscience before God that I have talked with no smal number of such my selfe to my singular comfort in beholding the strong hand and exceeding bountifulnes of Gods sweetnes towards them in this case Oh deer brother no toong can expresse what I have seen heerin and yet saw I not the least part of that which they felt But yet this may I say that those which are known to be skilful and to deal so sincerely withal that others disburden their consciences unto them for their comfort or counsel are some part of those wherof the prophet saith That they work in multitudes of waters and do see the marvels of God in the depth In the depth I say of mens consciences uttered with infinite multitudes of teares when God toucheth the same with his holie grace Beleeve me good reader for I speak in truth before our Lord Iesus I have seen so great and exceeding consolations in divers great sinners after their conversion as no hart can almost conceave and the harts which received them were hardly able to contein the same so abundantly stilled down the heavenly dew from the most liberal and bountiful hand of God And that this may not seeme strange unto thee thou must know that it is recorded of one holie man called Effrem that he had so mervelous great consolations after his conversion as he was often constrained to cry out to God O Lord retire thy hand from me a little for that my hart is not able to receive so extreme joy And the like is written of Saint Barnard who for a certein time after his conversion from the world remained as it were deprived of his senses by the excessive consolations he had from God 32 But yet if al this cannot moove thee but thou wilt stil remain in thy distrust hear the testimonie of one whom I am sure thou wilt not discredit especially speaking of his own experience in himselfe And this is the holie martyr doctor Saint Cyprian who writing of the very same matter to a secret frind of his called Donatus confesseth that he was before his conversion of the same opinion that thou art of to wit that it was impossible for him to change his manners and to find such comfort in a vertuous life as after he did being accustomed before to al kind of loose behavior Therefore he beginneth his narration to his frind in this sort Accipe quod sentitur antequam discitur Take that which is felt before it be learned and so followeth on with a large discourse shewing that he prooved now by experience which he could never beleeve before his conversion though God had promised the same The like writeth Saint Austen of himselfe in his books of confession shewing that his passions would needs persuade him before his conversion that he should never be able to abide the austeritie of a vertuous life especially touching the sins of the flesh wherin he had lived wantonly until that time it seemed impossible that he could ever abandon the same and live chastly which notwithstanding he felt easie pleasant and without difficultie afterward For which he breaketh into these words My God let me remember and confesse thy mercies towards me let my verie bones rejoice and say unto thee O Lord who is like unto thee Thou hast broken my chains and I wil sacrifice to thee a sacrifice of thankesgiving These chains were the chains of concupiscence wherby he stood bounden in captivitie before his conversion as he there confesseth but presently therupon he was delivered from the same by the help of Gods most holie grace 33 My counsel should be therfore gentle reader that seeing thou hast so many testimonies examples reasons and promises of this matter thou shouldest at least proove once by thine own experience whether this thing be tru or no especially seeing it is a matter of so great importance and so worthy thy trial that is concerning so neer thy eternal salvation as it doth If a mean fellow should come unto thee and offer for hazarding of one crown of gold to make thee a thousand by Alchimie though thou shouldest suspect him for a cousoner yet the hope of gain being so great and the adventure of so smal losse thou wouldest go nigh for once to proove the matter And how much more shouldest thou do it in this case where by proofe thou canst leese nothing and if thou speed wel thou maist gain as much as the everlasting joy of heaven is woorth 34 But yet heer by the way I may not let passe to admonish thee of one thing which the ancient fathers and saints of God that have passed over this river before thee I mean the river dividing between Gods service and the world do affirm of their own experience and that is that assoone as thou takest this work or resolution in hand thou must expect assaults combats and open war within thy selfe as Saint Cyprian Saint Austen Saint Gregory and Saint Barnard do affirm and upon their own proofe This do Cyril and Origin shew in divers places at large This doth saint Hilary proove by reasons examples This doth the wise man forewarn thee of willing thee When thou art to come to the service of God to prepare thy mind unto temptation And the reason of this is for that the devil possessing quietly thy soul before lay stil and sought only means to content the same by putting in new and new delites and pleasures of the flesh But when he seeth thou offerest to go from him he beginneth straight to rage and to moove sedition within thee and to tosse up and down both heaven and earth before he wil leese his kingdome in thy soul. This is evident by the example of him whom Christ comming down from the hil after his transfiguration delivered from a deafe and dum spirit For albeit the devil would seem neither to hear nor speak while he possessed that bodie quietly yet when Christ commanded him to go out he both heard and cried out and did so tear and rent that poore bodie before he departed as al the standers by thought him indeed to be dead This also in figure was shewed by the storie of Laban
som other signe which now I remember not upon the place I closed the book and with a quiet countenance opened the whole matter to Alipius And he by this means uttered also that which now wrought in him which I before knew not he desired that he might see what I had read and I shewed him He marked it al and went further also than I had red For it followeth in Saint Paul which I knew not Take unto you him that is yet weak in faith Which Alipius applied unto himselfe and opened his whole state of dowtfulnes unto me But by this admonition of Saint Paul he was established and was joined to me in my good purpose but yet calmly and without any troublesom cunctation according to his nature and maners wherby he differed alwais greatly from me in the better part 37 After this we went to my mother we tel hir the matter she rejoiceth we recite unto hir the order of the thing she exulteth and triumpheth and blessed thee O Lord which art more strong and liberal than we can aske or understand for that she saw now much more granted to hir from thee touching me than she was woont to aske with hir pittiful and lamentable sighs For thou hadst so converted me now to thee that I neither sought for wife nor any other hope at al of this world living and abiding in that rule of faith in which thou didst reveal me unto hir so manie yeers before And so thou didst turn hir sorrow now into more abundant joy than she could wish and into much more deer and chaste joy than she could require by my children hir nephewes if I had taken wife O Lord I am thy servant I am now thy servant and child of thy handmaid thou hast broken my chains and I wil sacrifice to thee therfore a sacrifice of praise Let my hart and toong praise thee and let my bones say to thee O Lord who is like unto thee Let them say it O Lord and do thou make answer I beseech thee and say to my soul I am thy salvation Hitherto are Saint Austens words 38 In this marvelous example of this famous mans conversion there be divers things to be noted both for our comfort and also for our instruction First is to be noted the great conflict he had with his ghostly enimie before he could get out of his possession and dominion Which was so much the more no dowt for that he was to be so great a piller afterward in Gods church And we see Alipius found not so great resistance for the enimie saw there was much lesse in him to hurt his kingdome than in Austen Which ought greatly to animate them that feele great resistance and strong temptations against their vocation assuring themselves that this is a sign of grace and favor if they manfully go thorough So was Saint Paul called as we read most violently being striken down to the ground and made blinde by Christ before his conversion for that he was a chosen vessel to bear Christs name unto the gentils 39 Secondly it is to be noted that although this man had most strong passions before his conversion that in the greatest and most incurable diseases which coÌ„monly afflict worldly men as in ambition covetousnes sins of the flesh as himselfe before confesseth which maladies possessed him so strongly indeed as he thought unpossible before his conversion ever to subdu and conquer the same yet afterward he prooved the contrary by the help of Gods omnipotent grace Thirdly also is to be noted that he had not only a good victorie over these passions but also found great sweetnes in the way of vertuous life For a little after his conversion he writeth thus I could not be satisfied O Lord in those dais with the marvelous sweetnes which thou gavest me how much did I weep in thy hymns and canticles being vehemently stirred up with the voices of thy church singing most sweetly Those voices did run into mine eares and thy truth did melt into mine hart and thence did boil out an affection of pietie and made tears to run from me and I was in most happie state with them 40 Fourthly is to be noted for our instruction and imitation the behavior of this man about his vocation First in searching and trieng out the same by his repair to Saint Ambrose Simplicianus and others by reading the word of God frequenting of good companie and the like which thou oughtest also good reader to do when thou feelest thy selfe inwardly mooved and not â—olie dead as many are woont resisting openly the holie Ghost with al good motions and not so much as once to give eare to the knocking of Christ at the doore of their consciences Moreover Saint Austen as we see refused not the means to know his vocation but praied wept and oftentimes retired himselfe alone from companie to talk with God in that matter Which many of us wil never do but rather do detest and flie al means that may bring us into those cogitations of our conversion Finally Saint Austen after he had once seen cleerly the wil and pleasure of God made no more stay of the matter but brake of strongly froÌ„ al the world and vanities therof gave over his Retorik lecture at Millan left al hope of promotion in the court and betook himselfe to serve God thoroughly and therfore no marvel if he received so great consolation and advancement from God afterward as to be so worthy a member in his church Which example is to be followed of al them that desire to keep a good conscience so far foorth as ech mans condition and state of life permitteth 41 And heer by this occasion I may not let passe to advertise thee good reader and also by Saint Austens example to forewarn thee that whosoever meaneth to make this resolution thoroughly must use some violence at the beginning For as fire if you rush in upon it with force is easilie put out but if you deal softlie putting in one hand after another you may rather hurt your selfe than extinguish the same so is it with our passions who require manhood and courage for a time at the beginning which whosoever shal use togither with the other means therunto appertaining he shal most certeinlie find that thing easie which now he thinketh heavie and that most sweet which now he esteemeth so unsaverie For proofe wherof as also for conclusion of this chapter I wil alledge a short discourse out of Barnard who after his fashion prooveth the same fitly out of the scriptures Christ saith unto us Take my yoke you shal find rest This is a marvelous noveltie but it commeth from him which maketh al things new He that taketh up a yoke findeth rest he that leaveth al findeth an hundred times so much He knew wel this I mean that man according to the hart
of God which said in his psalm Doth the seat of iniquitie cleave to thee O Lord which feignest a labor in thy commandements Is not this a feigned labor deer brethren in a commandement I mean a light burden an easie yoke an annointed crosse So in old time he said to Abraham Take thy son Isaac whom thou lovest and offer him unto me a sacrifice This was a feigned labor in a commandement for Isaac being offered he was not killed but sanctified therby Thou therfore if thou hear the voice of God within thy hart willing thee to offer up Isaac which signifieth joy or laughter fear not to obey it faithfullie and constantly whatsoever thy corrupt affection judgeth of the matter be thou secure Not Isaac but the ram shal die for it thy joy shal not perish but thy stubburnes only whose horns are intangled with thorns and cannot be in thee without the prickings of anxietie Thy Lord doth but tempt thee as he did Abraham to see what thou wilt do Isaac that is thy joy in this life shal not die as thou imaginest but shal live only he must be lifted up upon the wood to the end thy joy may be on high and that thou maist glorie not in thine own flesh but only in the crosse of thy Lord by whom thy selfe also art crucified crucified I say but crucified to the world for unto God thou livest stil and that much more than thou didst before CHAP. II. Of the second impediment which is persecution affliction and tribulation wherby many men are kept from the service of God MAnie there are in the world abroad who either upon these consideratiōs before laid down or for that they see some good men to live as merilie as themselves are content to yeeld thus much that in verie deed they esteem vertuous life to be pleasant inough to such as are once entered in therunto and that in good sooth for their own parts they could be content to follow the same if they might do it with quiet and peace of al hands But to request them unto it in such time or place or with such order and circumstances as tribulation affliction or persecution may fal upon them for the same they think it a matter unreasonable to be demanded and themselves verie excusable both before God and man for refusing it But this excuse is no better than the other going before of the pretended difficultie for that it standeth upon a false ground as also upon an unjust illation made upon that ground The ground is this that a man may live vertuously and serve God truly with al worldly ease and without any affliction tribulation or persecution which is false For that albeit external contradictions and persecutions be more in one time than in another more in this place than in that yet can there not be any time or place without some both external and internal Which although as I have shewed before in respect of the manifold helps and consolations sent from God in counterpoize of the same they seem not heavie nor unpleasant unto the godlie yet are they in themselves both great and waightie as would appeer if they fel upon the wicked and impatient Secondly the illation made upon this ground is unjust for that it alledgeth tribulation as a sufficient reason to abandon Gods service which God himselfe hath ordained for a mean to the contrarie effect that is to draw men therby unto his service For better declaration wherof the matter being of very great importance I wil handle in this chapter these four points First whither it be ordinarie for al that must be saved to suffer some kind of persecution tribulation or affliction Secondlie what are the causes why God so loving us as he doth would chose and appoint so to deale with us heer in this life Thirdlie what principal reasons of comfort a man may have in tribulation Fourthlie what is required at his hands in that state Which four points being declared I dowt not but great light shal appeer in this whole matter which seemeth to flesh and blood to be so ful of darknes and improbabilities 2 And touching the first there needeth little poofe for that Christ himselfe saith to his disciples and by them to al other his servants In mundo pressuram sustinebitis In the world you shal sustain affliction And in another place In your patience shal you possesse your souls That is by suffering patientlie in adversities which Saint Paul yet uttereth more plainly when he saith Al those that wil live godlie in Iesus Christ shal suffer persecution If al then none can be excepted And to signifie yet further the necessitie of this matter both Paul and Barnabas also did teach as Saint Luke reporteth That we of necessitie must enter into the kingdome of God by many tribulations Vsing the word Oportet which signifieth a certein necessitie And Christ himselfe yet more revealeth this secret when he saith to Saint Iohn the Evangelist That he chastiseth al those whom he loveth Which words the apostle as it were expounding to the Hebrews saith Flagellat omnem filium quem recipit He whippeth every child whom he receaveth And the apostle urgeth this matter so far in that place as he affirmeth plainly al those to be bastards no children of God which are not afflicted by him in this life The same position Saint Paul holdeth to Timothy Si sustinemus conregnabimus If we suffer with Christ we shal reign with Christ and no otherwise Wherin also concurreth holie David when he saith Multae tribulationes iustorum The iust are appointed to many tribulations 3 The same might be prooved by many other means as by that Christ saith He came not to bring peace but the sword into the world Also by that Saint Paul saith That no man can be crowned except he fight lawfullie But how can we fight if we have no enimie to oppugn us The same signifieth Christ in the Apocalips when he repeateth so often that heaven is only for him that conquereth The verie same is signified by the ship wherinto Christ entered with his disciples which was tossed tumbled as if it would have been drowned this I say by the ancient fathers exposition was a figure of the trobles and afflictions that al those should suffer which do rowe in the same with Christ our savior The same also is prooved by that the life of man is called a warfare upon earth and by that he is appointed to labor and travel while he is here also by that his life is replenished with many miseries even by the appointment of God after mans fal The same also is shewed by that that God hath appointed every man to passe through the pains of death before he come to joy also by the infinit contradictions and tribulations both within and without left unto man in this life
name Lo heer for that he was a chosen vessel therfore he must suffer great matters Doth not the measure of suffering go then according to the measure of Gods love unto us Surely Saint Peter knew wel how the matter went and therfore he writeth thus If you living wel do suffer with patience this is a grace or privilege before God And again a little after If you suffer reproch in the name of Christ you are happie for that the honor and glorie and power of God and of his holie spirit shal rest upon you 24 Can there be any greater reward promised or any more excellent dignitie than to be made partaker of the honor glorie and power of Christ Is it marvel now if Christ said Happie are you when men revile and persecute you Is it marvel though he said Gaudete in illa die exultate Reioice and triumph ye at that day Is it marvel though Saint Paul said I take great pleasure and do glorie in mine infirmities or afflictions in my reproches in my necessities in my persecutions in my distresses for Christ Is it marvel if Peter and Iohn being reproched and beaten at the judgment seat of the Iewes went away rejoicing that they were esteemed woorthy to suffer contumelie for the name of Iesus Is it marvel though Saint Paul accounted this such a high privilege given to the Philippians when he said It is given to you not only to beleeve in Christ but also to suffer for him and to have the same combat which you have seen in me and now hear of me Al this is no marvel I say seeing that suffering with Christ and bearing the crosse with Christ is as great preferment in the court of heaven as it should be in an earthly court for the prince to take off his own garment and to lay it on the bak of one of his servants 25 Of this now followeth another consequent of singular consolation in time of affliction and that is that tribulation especially when grace is also given to bear it patiently is a great conjecture of predestination to eternal life for so much do al those arguments before touched insinuate as also in the contrarie part to live in continual prosperitie is a dredful sign of everlasting reprobation This point is marvelously prooved by the apostle unto the Hebrews and greatly urged And Christ giveth a plain signification in S. Luke when he saith Happie are you that weep now for you shal laugh And on the other side Wo unto you that laugh now for you shal weep wo unto you rich men which have your consolation heer in this life And yet more vehemently than al this doth the saieng of Abraham to the rich man in hel or rather Christs words parabolically attributed unto Abraham confirm this matter for he saith to the rich man complaining of his torment Remember child that thou receivedst good in thy life time He doth not say as Saint Barnard wel noteth Rapuisti thou tookest them by violence but Recepisti thou receivedst them And yet this now is objected against him as we see David handleth this matter in divers places but purposely in two of his psalms and that at large and after long search and much admiration his conclusion of wicked men prospered above other in the world is this Veruntamen propter dolos posuisti eis deiecisti eos dum allevarentur Thou hast given them prosperitie O Lord to deceive them withal and thou hast indeed thrown them down by exalting them That is thou hast thrown them down to the sentence of damnation in thy secret and inscrutable determination Heer the comparison of Saint Gregorie taketh place that as the oxen appointed to the slaughter are let run a fatting at their pleasure and the other kept under daily labor of the yoke so fareth it with evil and good men In like maner the tree that beareth no fruit is never beaten as we see but only the fruitful and yet the other as Christ saith is reserved for the fire The sik man that is past al hope of life is suffered by the physician to have whatsoever he lusteth after but he whose helth is not despaired cannot have that libertie granted To conclude the stones that must serve for the glorious temple of Salomon were hewed beaten and pollished without the church at the quarrie side for that no stroke of hammer might be heard within the temple Saint Peter saith that the vertuous are chosen stones to be placed in the spiritual building of God in heaven where there is no beating no sorrow no tribulation Heer then must we be pollished hewed and made fit for that glorious temple heer I say in the quarrie of this world heer must we be fined heer must we feel the blow of the hammer and be most glad when we hear or feel the same for that it is a signe of our election to that most glorious house of Gods eternal mansion 26 Beside this matter of predestination and election there is yet another thing of no smal comfort to the godlie afflicted founded on these words of God Cum ipso sum in tribulatione I am with him in tribulation Wherby is promised the companie of God himselfe in affliction and persecution This is a singular motive saith S. Barnard to stir men up withal to imbrace tribulation seeing in this world for good company men adventure to do any thing Ioseph was carried captive into Egypt and GOD went down with him as the scripture saith yea more than that he went into the dungeon and was in chains with him Sidrach Misac and Abdenago were cast into a burning fornace and presently there was a fourth came to bear them companie of whom Nabuchodonosor saith thus Did we not put three men only bound into the fire And his servants answered Yea verily But behold saith he I see four men unbound walking in the midst of the fire and the shape of the fourth is like the Son of God Christ restored as he passed by a certain begger unto his sight which had been blind from his nativitie For which thing the man being called in question and speaking somewhat in the praise of Christ for the benefit received he was cast out of the synagog by the Pharisies Wherof Christ hearing sought him out presently and comforting his hart bestowed upon him the light of mind much more of importance than that of the bodie given him before By this and like examples it appeereth that a man is no sooner in affliction and tribulation for justice sake but streightway Christ is at hand to bear him companie and if his eies might be opened as the eies of Elizeus his disciple was to see his companions the troups of Angels I mean which attend upon their Lord in this his visitation no dowt but his hart would greatly be comforted therwith 27 But
wil make him a piller in the temple of my God he shal never go foorth more and I wil write upon him the name of my God and the name of the citie of my God which is new Ierusalem He that shal conquer I wil give unto him to sit with me in my throne even as I have conquered and do sit with my father in his throne 35 Hitherto are the words of Christ to Saint Iohn And in the end of the same book after he had described the joies and glorie of heaven at large he concludeth thus And he that sat on the throne said to me Write these words for that they are most faithful and tru 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 shal conquer shal possese al the ioies that I have heer spoken of and I wil be his God and he shal be my son But they which shal be fearful to fight or incredulous of these things that I have said their portion shal be in the lake burning with fire and brimstone which is the second death 36 Heer now we see both allurements and threats good and evil life and death the joies of heaven and the burning lake proposed unto us We may stretch out our hands unto which we wil. If we fight and conquer as by Gods grace we may then are we to enjoy the promises laid down before If we shew our selves either unbeleeving in these promises or fearful to take the fight in hand being offered unto us then fal we into the danger of the contrarie threats even as Saint Iohn affirmeth in another place that certain noble men did among the Iewes who beleeved in Christ but yet durst not confesse him for fear of persecution 37 Heer then must insu another vertu in us most necessarie to al those that are to suffer tribulation and affliction and that is a strong and firm resolution to stand and go through what opposition or contradiction soever we find in the world either of fawning flatterie or persecuting crueltie This the scripture teacheth crieng unto us Esto firmus in via Domini Be firm and immooveable in the way of the Lord. And again State in fide viriliter agite Stand to your faith and play you the men And yet further Confide in Deo mane in loco tuo Trust in God and abide firm in thy place And finally Confortamini non dissolvantur manus vestrae Take courage unto you and let not your hands be dissolved from the work you have begun 38 This resolution had the three children Sidrach Misach and Abdenago when having heard the flattering speech and infinit threats of cruel Nabuchodonosor they answered with a quiet spirit O king we may not be careful to answer you to this long speech of yours For behold our God is able if he wil to deliver us from this fornace of fire which you threaten and from al that you can do otherwise against us But yet if it should not please him so to do yet you must know Sir king that we do not worship your gods nor yet adore your golden idol which you have set up 39 This resolution had Peter and Iohn who being so often brought before the councel and both commanded threatened and beaten to talk no more of Christ answered stil Obedire oportet Deo magis quam hominibus We must obey God rather than men The same had Saint Paul also when being requested with teares of the Christians in Caesarea that he would forbear to go to Ierusalem for that the holie Ghost had revealed to many the trobles which expected him there he answered What mean you to weep thus and to afflict my hart I am not only ready to be in bonds for Christs name in Ierusalem but also to suffer death for the same And in his Epistle to the Romans he yet further expresseth this resolution of his when he saith What then shal we say to these things If God be with us who wil be against us Who shal separate us from the love of Christ Shal tribulation Shal distresse Shal hunger Shal nakednes Shal peril Shal persecution Shal the sword I am certain that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor strength nor height nor depth nor any creature else shal be able to separate us from the love of God which is in Iesus Christ our Lord. 40 Finally this was the resolution of al the holie martyrs and confessors and other servants of God wherby they have withstood the temptations of the devil the allurements of flesh and blood and al the persecutions of tyrants exacting things unlawful at their hands I wil alledge one example out of the second book of Maccabes and that before the comming of Christ but yet nigh unto the same and therfore no marvel as the fathers do note though it took some heat of Christian fervor and constancie towards martyrdome The example is woonderful for that in mans sight it was but for a smal matter required at their hands by the tyrants commandement that is only to eate a peece of swines flesh which then was forbidden For thus it is recorded in the book aforesaid 41 It came to passe that seven brethren were apprehended togither in those dais brought with their mother to the king Antiochus and there compelled with torments of whipping and other instruments to the eating of swines flesh against the law At what time one of them which was the eldest said What dost thou seeke Or what wilt thou learn out of us O king We are readie heer rather to die than to break the ancient laws of our God Wherat the king being greatly offended commanded the frieng pans and pots of brasse to be made burning hot which being readie he caused the first mans toong to be cut of with the tops of his fingers and toes as also with the skin of his head the mother and other brothers looking on and after that to be fried until he was dead Which being done the second brother was brought to torment and after his hair plukt off from his head togither with the skin they asked him whether he would yet eat swines flesh or no before he was put to the rest of his torments Wherto he answered No and therupon was after many torments slain with the other Who being dead the third was taken in hand and being willed to put foorth his toong he held it foorth quikly togither with both his hands to be cut off saieng confidently I received both toong and hands from heaven and now I despise them both for the law of God for that I hope to receive them al of him again And after they
rich men of this world not to be high minded nor to put hope in the uncertaintie of their riches The reason of which speech is uttered by the scripture in another place when it saith Riches shal not profit a man in the day of revenge That is at the day of death and judgement which thing the rich men of this world do confesse themselves though too late when they crie Divitiarum iactantia quid nobis contulit What hath the braverie of our riches profited us Al which evidently declareth the great vanitie of worldly riches which can do the possessor no good at al when he hath most need of their help Rich men have slept their sleep saith the prophet and have found nothing in their hands that is rich men have passed over this life as men do passe over a sleep imagining themselves to have golden mountains and treasures and when they awake at the day of their death they find themselves to have nothing in their hands In respect wherof the prophet Baruch asketh this question Where are they now which heaped togither gold and silver and which made no end of their scraping togither And he answereth himselfe immediately Exterminati sunt ad inferos descenderunt They are now rooted out and are gone down unto hel To like effect saith Saint Iames Now go to you rich men weep and howl in your miseries that come upon you your riches are rotten and your gold and silver is rustie and the rust therof shal be in testimonie against you it shal feed on your flesh as fire you have hoorded up wrath for your selves in the last day 23 If wealth of this world be not onlie so vain but also so perilous as heer is affirmed what vanitie then is it for men to set their minds upon it as they do Saint Paul saith of himselfe that He esteemed it al but as doong And he had great reason surely to say so seeing indeed they are but doong that is the verie excrements of the earth and found only in the most barren places therof as they can tel which have seen their mines What a base matter is this then for a man to tie his love unto God commanded in the old law that whatsoever did go with his breast upon the ground should be unto us in abhomination How much more then a reasonable man that hath glewed his hart soul unto a peece of earth We came in naked unto this world and naked we must go foorth again saith Iob. The mil-wheel stirreth much about and beateth it selfe from day to day and yet at the yeers end it is in the same place as it was in the beginning so rich men let them toil and labor what they can yet at their death must they be as poore as at the first day wherin they were born When the rich man dieth saith Iob he shal take nothing with him but shal close up his eies and find nothing Povertie shal lay hands upon him and a tempest shal oppresse him in the night a burning wind shal take him away and a whirl wind shal snatch him from his place it shal rush upon him and shal not spare him it shal bind his hands upon him and shal hisse over him For that it seeth his place whither he must go 24 The prophet David in like wise forewarneth us of the same in these words Be not afraid when thou seest a man made rich and the glorie of his house multiplied For when he dieth he shal take nothing with him nor shal his glorie descend to the place whither he goeth he shal passe into the progenies of his ancestors that is he shal go to the place where they are who hath lived as he hath don and world without end he shal see no more light 25 Al this and much more is spoken by the holie Ghost to signifie the dangerous vanitie of worldly wealth and the folly of those men who labor so much to procure the same with the eternal peril of their souls as the scripture assureth us If so manie physicians as I have heer alledged scriptures should agree togither that such or such meats were venomous perilsom I think few would give the adventure to eat them though otherwise in tast they appeered sweet and pleasant How then commeth it to passe that so many earnest admonitions of God himselfe cannot stay us from the love of this dangerous vanitie Nolite cor apponere saith God by the prophet that is Lay not your hart unto the love of riches Qui diligit aurum non iustificabitur saith the wise man He that loveth gold shal never be iustified I am angrie greatly upon rich nations saith God by Zacharie Christ saith Amen dico vobis quia dives difficile intrabit in regnum caelorum Truly I say unto you that a rich man shal hardly get into the kingdom of heaven And again Wo be to you rich men for that you have received your consolation in this life Finally Saint Paul saith generally of al and to al They which wil be rich do fal into temptation and into the snare of the divel and into manie unprofitable and hurtful desires which do drown men in destruction and perdition 26 Can any thing in the world be spoken more effectually to dissuade from the love of riches than this Must not heer now the covetous men either denie God or cōdemn themselves in their own consciences Let them go and excuse themselves by the pretence of wife and children as they are woont saieng They mean nothing els but to provide for their sufficiencie Doth Christ or Saint Paul admit this excusation Ought we so much to love wife or children or other kindred as to endanger our souls for the same What comfort may it be to an afflicted father in hel to remember that by his means his wife and children do live wealthily in earth Al this is vanitie deer brother and meer deceit of our spiritual enimie For within one moment after we are dead we shal care no more for wife children father mother or brother in this matter than we shal for a meer stranger and one penie given in alms while we lived for Gods sake shal comfort us more at that day than thousands of pounds bestowed upon our kin for the natural love we bare unto our own flesh and blood the which I would to Christ worldlie men did consider And then no dowt they would never take such care for kindred as they do especially upon their death-beds whence presently they are to depart to that place where flesh and blood holdeth no more privilege nor riches have any power to deliver but only such as were wel bestowed in the service of God or given to the poore for his names sake And this shal be sufficient for this point of riches 27 The third branch of worldly vanities is called by
Saint Iohn concupiscence of the flesh which conteineth al pleasures and carnal recreations as banketing laughing plaieng and the like wherwith our flesh is much delited in this world And albeit in this kind there is a certain measure to be allowed unto the godly for the convenient maintenance of their health as also in riches it is not to be reprehended yet that al these worldly solaces are not only vain but also dangerous in that excesse abundance as worldly men seek and use them appeereth plainly by these words of Christ Wo be unto you which now do laugh for you shal weep Wo be unto you that now live in fil sacietie for the time shal com when you shal suffer hunger And again in Saint Iohns Gospel speaking to his apostles and by them to al other he saith You shal weep and pule but the world shal reioice Making it a sign distinctive between the good and the bad that the one shal mourn in this life and the other rejoice and make themselves merie 28 The verie same doth Iob confirm both of the one and the other sort for of worldlings he saith That they solace themselves with al kind of musik and do passe over their daies in pleasure and in a verie moment do go down into hel But of the godly he saith in his own person That they sigh before they eat their bread And in another place That they fear al their works knowing that God spareth not him which offendeth The reason wherof the wise man yet further expresseth saieng That the works of good men are in the hands of God and no man knoweth by outward things whether love or hatred at Gods hands but al is kept uncertain for the time to come And old Tobias insinuateth yet another cause when he saith What ioy can I have or receive seeing I sit heer in darknes Speaking literally of his corporal blindnes but yet leaving it also to be understood of spiritual and internal darknes 29 These are then the causes beside external affliction which God often sendeth why the godly do live more sad and fearful in this life than wicked men do according to the counsel of Saint Paul and why also they sigh often and weep as Iob Christ do affirm for that they remember often the justice of God their own frailtie in sinning the secret judgement of Gods predestination uncertain to us the vale of miserie desolation wherin they live heer which made even the apostles to grone as Saint Paul saith though they had lesse cause therof than we In respect wherof we are willed to passe over this life in carefulnes watchfulnes fear and trembling and in respect wherof also the wise man saith It is better to go to the house of sorrow than to the house of feasting And again Where sadnes is there is the hart of wise men but where mirth is there is the hart of fools Finally in respect of this the scripture saith Beatus homo qui semper est pavidus Happie is the man which alwais is fearful Which is nothing els but that which the holie Ghost commandeth everie man by Micheas the prophet Sollicitum ambulare cum Deo To walk careful and diligent with God thinking upon his commandements how we keep and observe the same how we resist and mortifie our members upon earth and the like Which cogitations if they might have place with us would cut off a great deal of those worldly pastimes wherwith the carelesse sort of sinners are overwhelmed I mean of those good fellowships of eatings drinkings laughings singings disputings and other such vanities that distract us most 30 Heerof Christ gave us a most notable advertisement in that he wept often as at his nativitie at the resuscitation of Lazarus upon Ierusalem and upon the crosse But he is never read to have laught in al his life Heerof also is our own nativitie and death a signification which being both in Gods hands are appointed unto us with sorrow and greefe as we see But the middle part therof that is our life being left in our own hands by Gods appointment we passe it over with vain delites never thinking whence we came nor whither we go 31 A wise traveler passing by his In though he see pleasant meats offered him yet he forbeareth upon consideration of the price and the journey he hath to make and taketh in nothing but so much as he knoweth wel how to discharge the next morning at his departure but a fool laieth hands on every delicate bait that is presented to his sight and plaieth the prince for a night or two But when it commeth to the rekoning he wisheth that he had lived only with bread and drink rather than to be so troubled as he is for the paiment The custome of many churches yet is to fast the even of every feast and then to make merrie the next day that is upon the festival day it selfe which may represent unto us the abstinent life of good men in this world and the mirth that they have in the world to come But the fashion of the world is contrarie that is to eat and drink merrily first at the tavern and after to let the host bring in his rekoning They eat drink and laugh and the host scoreth up al in the mean space And when the time commeth that they must pay many an hart is sad that was pleasant before 32 This the scripture affirmeth also of the pleasures of this world Risus dolore miscebitur extrema gaudij luctus occupat Laughter shal be mingled with sorrow and mourning shal insu at the hinder end of mirth The devil that plaieth the host in this world and wil serve you with what delite or pleasure you desire writeth up al in his book and at the day of your departure that is at your death wil he bring the whole rekoning and charge you with it al and then shal follow that which GOD promiseth to worldlings by the prophet Amos Your mirth shal be turned into mourning and lamentation Yea and more than this if you be not able to discharge the rekoning you may chance to hear that other dreadful sentence of Christ in the Apocalips Quantum in delicijs fuit tantum date illi tormentum Look how much he hath been in his delites so much torment do you lay upon him 33 Wherfore to conclude this point and therwithal this first part touching vanities truly may we say with the prophet David of a worldly minded man Vniversa vanitas omnis homo vivens The life of such men containeth al kind of vanitie That is vanitie in ambition vanitie in riches vanitie in pleasures vanitie in al things which they most esteem And therfore I may wel end with the words of God by the prophet Esay Vae vobis qui trahitis iniquitatem in funiculis
wil promise it I say upon a condition that he might have life again upon condition that the day might be prolonged unto him though if God should grant him his request as many times he doth he would perform no one point therof but be as careles as he were before When such shal crie with sighs and grones as pearsing as a sword and yet shal not be heard what comfort then wil they hope for to find For whither wil they turn themselves in this distresse Vnto their worldly wealth power or riches Alas they are gone and the scripture saith Riches shal not profit in the day of revenge Wil they turn unto their carnal frinds But what comfort can they give besides onlie weeping and comfortles moorning Wil they ask help of the saints to praie for them in this instant Then must they remember what is written The saints shal reioice in glorie and exultation shal be in their mouthes and two edged swords in their hands to take revenge upon nations and increpations upon people to bind kings in fetters and noble men in manacles of iron to execute upon them the prescript iudgement of God and this is the glorie of al his saints Their onlie refuge then must be unto God who indeed is the only refuge of al but yet in this case the prophet saith heer that He shal not hear them but rather contemn and laugh at their miserie Not that he is contrarie to his promise of receiving a sinner At what time soever he repenteth and turneth from his sin But for that this turning at the last day is not commonly tru repentance and conversion for the causes before rehearsed 28 To conclude then this matter of delay what wise men is there in the world who reading this wil not fear the deferring of his conversion though it were but for one day Who doth know whether this shal be the last day or no that ever God wil cal him in God saith I called and you refused to come I held out my hand and you would not looke towards me and therfore wil I forsake you in your extremitie He doth not say how manie times or how long he did cal and hold out his hand God saith I stand at the doore and knok but he saith not how often he doth that or how manie knoks he giveth Again he said of wicked Iezabel the feined prophetesse in the Apocalyps I have given hir time to repent and she would not and therfore shal she perish but he saith not how long this time of repentance endureth We read of woonderful examples heerin Herod the father had a cal given him and that a lowd one when Iohn Baptist was sent unto him and when his hart was so far touched as he willingly heard him and so followed his counsel in manie things as one Evangelist noteth but yet bicause he deferred the matter and tooke not time when it was offered he was cast off again and his last dooings made woorse than his former Herod Tetrak the son had a cal also when he felt that desire to see Christ and some miracle done by him but for that he answered not unto the cal it did him no good but rather much hurt What a great knok had Pilate given him at his hart if he had been so gratious as to have opened the doore presently when he was made to understand the innocencie of Christ as appeereth by washing his hands in testimonie therof and his wife also sent him an admonition about the same No lesse knok had king Agrippa at his doore when he cried out at the hearing of Saint Paul O Paul thou persuadest me a little to be a Christian. But bicause he deferred the matter this motion passed away again 29 Twise happie had Pharao been if he had resolved himselfe presently upon that motion that he felt when he cried to Moises I have sinned and God is iust But by delay he became woorse than ever he was before Saint Luke reporteth how Felix the governor of Iewrie for the Romanes conferred secretly oftentimes with Saint Paul that was prisoner and heard of him the faith in Christ wherwith hee was greatly mooved especially at on time when Paul disputed of Gods justice and the day of judgement wherat Felix trembled but yet he deferred this resolution willing Paul to depart and to come again another time and so the matter by delation came to no effect How many men do perish daily some cut off by death some left by God and given over to a reprobate sense which might have found grace if they had not deferred their conversion from day to day but had made their resolution presently when they felt God to cal within their harts 30 God is most bountiful to knok and cal but yet he bindeth himselfe to no time or space but commeth and goeth at his pleasure and they which take not their times when they are offered are excuselesse before his justice and do not know whether ever it shal be offered them again or no for that this thing is only in the wil and knowlege of God alone who taketh mercie where it pleaseth him best and is bound to none And when the prefixed time of calling is once past wo be unto that partie for a thousand worlds wil not purchase it again Christ sheweth woonderfully the importance of this matter when entering into Ierusalem amidst al his mirth and glorie of receiving he could not chuse but weep upon that citie crieng out with tears O Ierusalem if thou knewest also these things which appertain to thy peace even in this thy day but now these things are hidden from thee As if he had said if thou knewest Ierusalem as wel as I do what mercie is offered thee even this day thou wouldest not do as thou doest but wouldest presently accept therof but now this secret judgement of my father is hidden from thee and therfore thou makest little account therof until thy destruction shal come suddenly upon thee as soone after it did 31 By this now may be considered the great reason of the wise mans exhortation For-slow not to turn to God nor do not defer it from day to day for his wrath wil come upon thee at the sudden and in time of revenge it wil destroy thee It may be seene also upon what great cause the Apostle exhorteth the Hebrews so vehementlie Dum cognominantur bodie To accept of grace even whiles that very day endured and not to let passe the occasion offered Which every man applieng to himselfe should follow in obeing the motions of Gods spirit within him and accepting of Gods vocation without delay considering what a greevous sin it is to resist the holie Ghost Every man ought I say when he feeleth a good motion in his hart to think with himselfe now God knocketh at my
dore if I open presently he wil enter and dwel within me But if I defer it until to morrow I know not whether he wil knok again or no. Every man ought to remember stil that saieng of the prophet touching Gods spirit Hodie si vocem eius audieritis nolite obdurare corda vestra If you hear his voice calling on you to day do not harden your harts but presently yeeld unto him 32 Alas deer brother what hope of gain hast thou by this perilous dilation which thou makest Thine account is increased therby as I have shewed thy debt of amendement is made more greevous thine enimie more strong thy selfe more feeble thy difficulties of conversion multiplied what hast thou then to withhold thee one day frō resolution the gaining of a litle time in vanitie But I have prooved to thee before how this time is not gained but lost being spent without fruit of godlines which is indeed the only tru gain of time If it seem pleasant to thee for the present yet remember what the prophet saith Iuxta est dies perditionis adesse festinant tempora The day of perdition is at hand and the times of destruction make hast to come on Which day being once come I marvel what hope thou wilt conceive Dost thou think to crie Peccavi It shal be wel truly if thou canst do it but yet thou knowest that Pharao did so and gat nothing by it Dost thou intend to make a good testament and to be liberal in alms deeds at that time This as the case may be is very commendable but yet thou must remember also that the virgins which filled their lamps at the very instant were shut out and utterly rejected by Christ. Dost thou think to weep and moorn and to moove thy judge with tears at that instant First this is not in thy hands to do at thy pleasures and yet thou must consider also that Esau failed though he sought it with tears as the apostle wel noteth Dost thou mean to have many good purposes to make great promises and vowes in that distresse Cal to mind the case of Antiochus in his extremities what promises of good deeds what vowes of vertuous life made he to God upon condition he might escape and yet prevailed he nothing therby Al this is spoken not to put them in despair which are now in those last calamities but to dissuade others from falling into the same assuring thee gentle reader that the prophet said not without a cause Seek unto God while he may be found cal upon him while he is neer at hand Now is the time acceptable now is the day of salvation saith Saint Paul Now is God to be found and neeer at hand to imbrace al them that truly turn unto him and make firm resolution of vertuous life heerafter If we defer this time we have no warrant that he wil either cal us or receive us heerafter but rather many threats to the contrarie as hath been shewed Wherfore I wil end with this one sentence of S. Austen that He is both a careles and a most graceles man which knowing al this wil venture notwithstanding the eternitie of his salvation and damnation upon the dowtful event of his final repentance CHAP. VI. Of three other impediments that hinder men from resolution which are sloth negligence and hardnes of hart BEsides al impediments which hitherto have bin named there are yet divers others to be found if any man could examin the particular consciences of al such as do not resolve But these three heer mentioned and to be handeled in this chapter are so publik and known as I may not passe them over without discovering the same for that manie times men are evil affected and know not their own diseases the only declaration wherof to such as are desirous of their own health is sufficient to avoid the danger of the siknes 2 First then the impediment of sloth is a great and ordinarie let of resolution to manie men but especially in idle and delicate people whose life hath been in al ease and rest and therfore do persuade themselves that they can take no pains nor abide any hardnes though never so fain they would Of which Saint Paul saith that Nise people shal not inherit the kingdome of heaven These men wil confesse to be tru as much more than is said to before and that they would also gladly put the same in execution but that they cannot Their bodies may not bear it they can take no pains in their several callings and in the general they cannot fast they cannot watch they cannot praie They cannot leave their disports recreations and merry companions they should die presently as they say with melancholy if they did it yet in their harts they desire forsooth that they could do the same which seeing they cannot no dowt say they God wil accept our good desires But let them harken a little what the scripture saith heerof Desires do kil the slothful man saith Salomon his hands wil not fal to any work al the day long he coveteth and desireth but he that is iust wil do and wil not cease Take the slothful and unprofitable servant saith Christ and fling him into utter darknes where shal be weeping and gnashing of teeth And when he passed by the way and found a fig tree with leaves without fruit he gave it presently an everlasting curse 3 Of this fountain of sloth do proceed many effects that hinder the slothful from resolution And the first is a certain heavines and sleepie drowsines towards al goodnes according as the scripture saith Pigredo mittit soporem Sloth doth bring drowsines For which cause S. Paul saith Surge qui dormis Arise thou that art asleep And Christ crieth out so often Videte vigilate Looke about you and watch You shal see many men in the world with whom if you talk of a cow or a calfe or a fat ox of a peece of ground or the like they can both hear and talk willingly and freshly but if you reason with them of their salvation and their inheritance in the kingdome of heaven they answer not at al but wil hear as if they were in a dream Of these men then saith the wise man How long wilt thou sleep O slothful fellow When wilt thou rise out of thy dream A little yet wilt thou sleep a little longer wilt thou slumber a little wilt thou close thy hands togither and take rest and so povertie shal hasten upon thee as a running post and beggerie as an armed man shal take and possesse thee 4 The second effect of sloth is fond fear of pains and labor and casting of dowts where none be according as the scripture saith Pigrum deijcit timor Fear discourageth the slothful man And the prophet saith of the like They shake for fear
hither the things required at thy hands in particular the account that wil be demanded of thee his goodnes towards thee his watchfulnes over thee his desire to win thee his reward if thou do wel his infinite punishment if thou do evil his callings his baits his allurements to save thee And on the contrarie part heer are discovered unto thee the vanities deceits of those impedimēts hinderances or excuses which any way might let stay or discourage thy resolution the feigned difficulties of vertuous life are remooved the conceited fears of Gods service are taken away the allureing flatteries of worldly vanitie are opened the foolish presumption upon Gods mercie the danger of delay the dissimulation of sloth the desperate peril of careles stonie harts are declared What then wilt thou desire more to moove thee What further argument wilt thou expect to draw thee from vice and wickednes that al this is 30 If al this stir thee not what wil stir thee gentle reader if when thou hast read this thou lay down thy book again and walk on thy carelesse life as quietly as before what hope I beseech thee may there be conceived of thy salvation Wilt thou go to heaven living as thou dost It is impossible As soone thou maist drive God out of heaven as get thither thy selfe in this kind of life What then Wilt thou forgo heaven yet escape hel too This is lesse possible whatsoever the Atheists of this world do persuade thee Wilt thou defer the matter and think of it heerafter I have told thee my opinion heerof before Thou shalt never have more abilitie to do it than now and it may be never halfe so much again If thou refuse it now I may greatly fear that thou wilt be refused heerafter thy selfe There is no way then so good deer brother as to do it presently whiles it is offered Break from that tyrant which deteineth thee in servitude shake off his chains cut a sunder his bonds run violently to Christ which standeth readie to imbrace thee with his arms open on the crosse Make joiful al the angels and court of heaven with thy conversion strike once the stroke with God again make a manly resolution say with the old couragious soldier of Iesus Christ Saint Ierom If my father stood weeping on his knees before me and my mother hanging on my nek behind me and al my brethren sisters children kinsfolks howling on every side to retain me in sinful life with them I would sling off my mother to the ground despise al my kinred run over my father and tread him under my feet therby to run to Christ when he calleth me 31 Oh that we had such harts as this servant of God had such courage such manhood such fervent love to our maister Who would lie one day in such slaverie as we do Who would eat husks with the prodigal son among swine seeing he may return home and be so honorably received and intertained by his old father have so good cheer and banketting and hear so great melodie joy and triumph for his return I say no more heerin deer brother than thou art assured of by the word and promise of Gods own mouth from which can proceed neither falshood nor deceit Return then I beseech thee lay hand fast on his promise who wil not fail thee run to him now he calleth whiles thou hast time and esteem not al this world worth a straw in respect of this one act for so shalt thou be a most happie and thrise happie man and shalt blesse heerafter the hour and moment that ever thou madest this blessed resolution And I for my part I trust shal not be void of some portion of thy felicitie At leastwise I dowt not but thy holie conversion shal treat for me with our common father who is the God of mercies for remission of my many sins and that I may serve and honor him togither with thee al the dais of my life which ought to be both our petitions and therfore in both our names I beseech his divine majestie to grant it to us for ever and ever Amen The end of this booke of Resolution A TREATISE TENDING TO PACIFICATION BY LABOring those that are our adversaries in the cause of RELIGION to receive the GOSPEL and to join with us in profession therof By Edm. Bunny Hosea 3 4 5. The children of Israel shal sit a great while without king without prince without sacrifice without image without Ephod and without Teraphim But afterward the children of Israel shal be converted and seeke the Lord their God and David their king in the latter dais they shal worship the Lord and his loving kindnes A Table declaring the effect and method of the Treatise following This Treatise following consisth of two principal parts In the former of which there is set down matter to move them that is First on our parts it is declared that if we should turn unto them The benefit that we should get therby would be very little Section 1. The inconvenience very great First in matters concerning religion Sect. 2. Then concerning our civile estate Sect. 3. Then on their parts it is declared likewise that if they should ioin in profession with us The benefit that they should get therby were gret First in matters of religion Sect. 4. Then as touching their civile estate Sect. 5. The inconveniences very smal cōcerning which First it is declared what they are Sect. 6. Then of how smal importance they are which is declared First in them al generally Sect. 7. Then more specially in the doctrine of iustification Sect. 8. In the latter such lets are remooved as are woont to hinder of which there be two special sorts Some that are of lesse importance Of which likewise there are Som that cheefly respect their person which also are two One that proceedeth from regard of their credit which so they think should be overthrown Sect. 9. The other ariseth from their bodily punishment wherin they think we deal hardly with them Sect. 10. One that doth somwhat respect their cause likewise which is that our translations of the holy scriptures are now in their iudgement found to be so far from the truth of the text that it seemeth to them that we have not the word of God among us to direct us in this our profession as heertofore it was thought that we had Concerning which First there is a breefe recital of those points of doctrine for which we are charged to have translated so corruptly Sect. 11. Then is declared how it may very easily appeer that the matter is not so great as they pretend First by consideration of certain general points to them al belonging Sec. 12 Then by a more special treatise of everie one apart by it selfe Sect. 13. One that is of special force with manie and most of al hindereth those that stay upon conscience in deede which is that
take it warrant inough for thē to touch us so neer as they did Their punishment was very extreme both in that they did to our persons by imprisonment torments cruel death and in that they made the cause haeresie and so overwhelmed us with the greatest reproch that could be devised Wheras notwithstanding neither the traditions that the church appointeth and wherof there may somtimes be had a verie good use nor the profit or superioritie of their prelacie are of that importance that they may make them matter of death nor haeretiks those that speak against them When they saw it come to that point even common charitie me think should have obtained thus much of them that neither they would have urged their own traditions so far nor stood so stiff to their profit or honor but that the life of those their brethren might have obtained some mitigation especially when as the substance of christianitie may stand without them as in ancient time it is known to have done for manie hundred yeers togither The practises that they use against us now are so wel known unto al and so greevous I think to the greater and better part of themselves to hear of that forsomuch as we do not use to greeve those whom we would persuade it is not needful heer to display them although we take them so far to exceed in that kind as that lightly they cannot be over-matched with any such like of the former ages But it shal be sufficient for them to consider but this one point only whether those practises of theirs be not so contrarie to the civile state as that they cannot stand togither but that the establishing of the one must needs be the overthrow of the other If it be so which I think they wil quikly finde then may themselves also be able to gather that such execution as now is done on certain of them is not onlie just but needful also and such as in no wise might be omitted til themselves do grow to better advisement 11 That other hinderance of the lesser sort that doth somwhat respect the cause in variance betwixt us is for that they wil seem to suppose though indeed it otherwise seemeth that manie of them are not so persuaded for which cause I have put this but among their lesser hinderances that how much soever we praetend to have the word of God to direct us in al our doings yet by the means of wrong translations we have it nothing at al indeed and therfore that it may stand with great probabilitie that so much as we swerve from our adversaries in those our doings so much also should it seem that we swerve from the word of God it self And this heertofore they have but seldom and more faintly alledged but now of late they have avouched it with greater confidence upon the hope of sufficient ground that they have conceived by those quarreling labors of master Martin and certain others of the Seminarie at Remes about the translation of the new testament that they have put foorth in the English toong Wherin how injurious they are unto us and how far they have overslipped themselves although it do alreadie sufficiently appeer both in the weaknes of their own doings and in the labors of others therin as also we trust that so it wil yet further appeer every day more than other yet to help forward the weaker and those that are not able to judge of the toongs by an easier way I would wish them to be somwhat better advised what is the advantage they seem to have gotten therby if the case so stood that we had been overseen in our translations in al those things that they lay to our charge and that they had therin attained unto the truer sense of the text For though so it were yet notwithstanding if we come to the matter that is to consider how weightie those points of religion are that they would seem to have gained therby although at the first they carrie with them a glorious shew yet in truth their advantage would so also fal out to be very smal both in respect of those places themselves and in respect of al the residu that they leave unto us untouched by them For if in those very places wherin they think they have special advantage against our translations in the substance of the matter notwithstanding they gain little therby then howsoever our translators have overslipped themselves yet do our adversaries get therby no sound advantage in respect of the cause that they do defend So likewise if those places wherin they finde fault with us be very few in respect of the rest that they leave untouched then do they both justifie our fidelitie in translating of them and not only make themselves and their doctrines liable unto the trial of them but also bar themselves for ever to lay to our charge in so absolute maner as they do that we have not the scriptures among us For unlesse they can shew that such as we have in such sort translated as that themselves do finde no fault therwith do not contain the effect and substance of the Christian faith which as yet I think not one of them al did ever alledge or lean unto for his warrant therin it is not for them to lay to our charge though in al those points we had been deceived that we have not the word of God among us so far as it is needful for our ful instruction in the faith and doctrine of Christ. Therfore to let passe whether we have rightly translated or not let us a little enter into the consideration of the matter it selfe and see what advantage themselves may hope to have gotten therby Which course if we take then do we finde that in their discoverie they do charge us two principal wais first with divers things more specially by name in the first twentie chapters then with a pak of others togither as matters belike of lesse importance in two of the last We are charged by name first of al with our inward meaning that of purpose we translate the holie scriptures falsely in favor of the haeresies that they suppose us to hold in the first chapter then with our open and plain dealings correspondent as they say to so il a meaning in al the rest unto the end of the twentith chapter And hitherto the method is good and the order plain and therfore have I set these things down as they stand there In that which followeth it seemeth that it was not the authors purpose to digest them into a method but only to make recital of them as they came to hand Nevertheles that to us both it may appeer more plainly what they or we have gained or lost by our translations in the pith or substance of religion it shal be good for both parts to lay them foorth in some plain easie method Those doings of ours therfore that they charge
they do in althings agree with them Freedom of wil and merit of works were indeed jolly matters to puffe us up higher in our own aestimation but we can be prowd inough without them Sufficient for us it ought to be that we may be saved let us leave the glorie therof wholy to God and take no part therof to our selves Since the fal there is not in man any inclination at al unto good that is of that kinde saving only in those that are regenerate and that which is in them is not ever continual but somtimes very rare and weak likewise and ever is the special working of God in us And though our works that are done in faith and love have reward promised unto them and so consequently by promise du yet are the best of them on our parts or so much therof as is ours so unperfect and weak that by right they could otherwise than by merciful acceptance deserve nothing at al. And when we are sure we have most absolute redemption fully and wholy in the merits of Christ what need we trouble our selves further to search out whether that we may not think that our good works have in some sense merited also Traditions so far as they do not swarve from the written word or are to aedifieng we do not mislike otherwise we think we have alreadie so much to do that is expresly commanded unto us that we think they hinder us much in the service of God that incumber us with more The preesthood and sacrifice of Iesus Christ we account to be of that sufficiencie in themselves and so proper to him alone that we cannot yet be persuaded either that we need or that we may set up any other but that we must needs bewray either our great ignorance in the one or that we have a very slender and over-base an account of the other Otherwise if these wil not serve needs must we be more out of hope to get any good by those that are brought in by them Howbeit his preesthood continueth forever and his sacrifice once made is a ful satisfaction for al so that we need never be careful for any thing else to be joined withal As for their purgatorie and the sillie helps that they have allotted therunto we can neither stand in fear of the one nor if we should be distressed by it can hope of any releefe of the other Of their purgatorie we cannot stand in fear both bicause the scripture doth not tel us of any such place and besides that it lappeth up al forgivenes of sins and remembrance therof to al beleevers in the death and sufferings of Christ and that in so ful and comfortable maner that it leaveth to us no dread at al of any such torments to be afterward suffered for sin by any of us and bicause it is so evident to al the world that it was at the first an heathenish opinion among the gentils before they came to the knowledge of Christ and hath been since used in the church of Rome as a compendious way to get in monie and that beyond al measure and mean The helps that they use to releeve the souls that they suppose to be afflicted therin can do little good both bicause that nothing can be any satisfaction for sin to the justice of God but only the death and sufferings of Christ and bicause that those helps of theirs besides that they are verie weak in themselves are not ordeined of God to be the means to apply the same unto any but only the faith of the parties themselves wrought in them by the holie Ghost In their worshipping of saints and images there is some ods howbeit we cannot finde the better of them both their worshipping of saints I mean to be any better than plain idolatrie so oft at least as it goeth beyond that honor which in the second table and fift commandement is appointed to fathers mothers and reacheth unto the worship which in the first table and in the first second commandements is before taken up unto God As also we think themselves should perceive that if they do it as a dutie that they ow unto them or as a thing that saints do like of or to get some benefit at their hands in al these points they do but wast leese their labor for that they ow them no such dutie neither do they like that they should offer them any such nor yet can help them in those things that they crave at their hands And as for their images neither are they blessed of God to yeeld any such fruit as they require at their hands neither should we so maintain the dignitie of our creation being ordeined to repraesent the person of God to al these his creatures if we shuld so servilely abase our selves to stoks and stones when as the Lord hath made us the head over them not them over us Concerning the marriage of those that are of the clergie seeing that both the scripture alloweth of it in al estates and degrees whatsoever and that God in his wisdome ordeined the same and seeing that the practise of al antiquitie hath had it in continual use it is a thing we think more plain than that we may allow any controversie therof to be made If this wil not serve let them but turn bak their eies to themselves and but make an indifferent search how fowl and manifold pollution hath broken foorth among them since the time that they have abandoned marriage from their orders and that one thing we think wil be sufficient to teach them that heerin they were far overshot and have found it tru in themselves by experience that which before they might have learned at the mouth of the Lord that generally it is not good for any estate of men to live unmarried when as therby they so quikly brought al their orders so fowl out of order As for their inhaerent justice and that with some distempered affections as it seemeth they charge us to allow of none other but that which is putative and only faith the substance of this matter being before specially touched it is not needful heer to say any more therof So these are in effect those great matters for whose sakes we are charged to have translated so corruptly and so consequently in the judgement of some that we have not the word of God at al among us Wherunto would they ad but this little correction that for these matters we have it not to their good liking therunto could we be content to yeeld and therwithal think that we stil must want al authoritie of scripture for thē Otherwise they have sufficiently found even in the ruines of their own usurpation and doctrines that we have the scriptures among us as also not many of themselves do charge us but only for these and for a few such others besides of such like or lesse importance
worldly prosperitie of king Salomon 3. Reg. 4. 30. Cori similae 60. Cori farinae every corus is 21. quarters and od * * For 21. I think he ment but 11. for a Coras according to Iosephus is rekoned to be 738. of our gallons which make of our measure 11. quarters four bushels one pek So 900. being taken out of the total sum the residu that remaineth doth agree wel to this account for it maketh 1037. quarters six bushels two peks But of this kind of measure the judgment of the learned doth vary much and it would aske a long discourse to beat out the more likely opinion by conference of places and measures togither By the account of Saint Ierom it commeth far short that is but to 232. quarters six bushels and a halfe 3. Reg. 11. Eccles. 1. Salomons saieng of himselfe Eccl. 1. 1. Ioh. 2. Three general points of worldly vanities Vain glorie Mat. 27. Iohn 8. Iohn 9. Mat. 21. Mar. 11. Mat. 27. Luc. 23. 1. Cor. 4. Luc. 18. Dan. 3. Pro. 27. Psal. 9. Psa. 140. Psal. 39. Apoc. 4. Psa. 143. Eccl. 23. Worldly honor and promotion Iohn 11. Iohn 19. Acts. 26. 1. Cor. 14. The vanitie of worldly honor Psa. 138. Sap. 6. Worldly nobilitie Iob. 17. Ose. 9. Mat. 8.20.24.26 Iohn 10. 1. Reg. 9. 1. Re. 16. Mat. 4. Psal. 44. 1. Cor. 1. The vanitie of worldly wisdome 1. Cor. 3. 1. Reg. 9. â— Reg. 16. Luc. 9. 1. Cor. 1. Acts. 36. Sap. 5. 1. Cor. 1. 1. Cor. 3. The vanitie of beautie Pro. 31. Psa. 118. Psal. 4. A lesson to be read in the beautie of al creatures The vanitie of beautie The vanitie of apparel Eccl. 11. 1. Tim. 6. Mat. 3.11 Luc. 7. Luc. 16. Gen. 3. Heb. 12. The extreme vanitie and povertie of man Psal. 77. 2 Concupiscence of the eies 1. Tim. 6. Pro. 11. Sap. 5. The vanitie and peril of worldly wealth Psal. 75. Cap. 3. Iac. 5. Phil. 3. Iob. 28. Levi. 11. Cap. 1. Iob. 27. Psal. 61. Eccl. 31. Cap. 1. Mat. 19. Luc. 6. 1. Tim. 6. The pretence of wife and children refused 3 Of the vanitie of worldly pleasure Iohn 16. Iohn 16. Iob. 21. Iob. 3. Iob. 9. Eccl. 9. Tob. 5. Why good men are sad in this life 1. Cor. 2. 2. Cor. 7. Phil. 2. Iob. 3. Iohn 16. * * Calling and justifieng are verie plain and infallible tokens therof Rom. 8.30 And so far is it not uncertain unto the faithful Rom. 8. Eph. 4. Mat. 24. 2. Cor. 5. and 7. Eccl. 7. Pro. 28. Mich. 6. Iohn 10. Luc. 19. A similitude Prou. 14. Amos. 2. Tob. 2. Apoc. 18. Psal. 38. Esai 59. The ropes of vain glorie Psal. 3. Psal. 39. 2 How worldly vanities are also deceits Mat. 13. Gen. 29. False promises of the world The false promise of renowm Psal. 9. Iob. 13. Psal. 1. A comparison What the deceits of the world are A similitude Mat. 4. 3. Reg. 22. Apo. 17. Iudic. 4. 2. Reg. 20. Luc. 22. 1. Reg. 25. Psal. 4. 3 How pleasures of the world are thorns Hom. 15. in evang * * But the words of Christ declare that it is another thing that he did specially respect therin that is the choking or destroieng of such corn as was sown among them and the utter extinguishing or great hindering of al good motions of the spirit of God in al those that are worldly minded Ecc. 1.2.3.4 Phil. 4. A comparison Exod. 8. Iere. 16. Esai 59. The explication of the words of Esay Luc. 12. Deu. 32. 4 The fourth part how the world is miserie Brevitie Eccl. 41. 1. Mac. 1. Luc. 12. A comparison Discontentment * * It selfe is not so called but it is said that those that marrie should have tribulation in the flesh which is in respect of the cares molestations that coÌ„moÌ„ly hang or specially at that time as the case stood with them on the married estate 1. Cor. 7.28 Miseries of bodie * * Wheras chance and fortune are used of us in much like sense though the sense meaning of those that are instructed in the faith be good referring al to the providence of God yet seeing that Saint Augustine long since was sorie that he had so much used such words as appeereth Retr 1. c. 1. it were good that we also should more warily decline such words as others have so prophanely abused And better were it a great deal to say that such things are of the hand of God Of mind Of goods Of neighbors Hester 5. The miserie of blindnes Exo. 10. Mat. 13. Luc. 16. 1. Cor. 2. Acts. 9. Temptations and dangers Athan. in vita Anthonij Psal. 10. Facilitie of sinning Prou. 14. Iob. 15. The sinful state of the world 5 The fift part of this chapter Rom. 8. Gal. 5. The effects of the spirit of Christ. Gal. 5. The effects of the spirit of this world Two rules of S. Paul to know our spirit Gal. 5. Christ and the world enimies Iohn 14. Ioh. 15.17 Iohn 17. Iohn 2. Iaco. 4. 1. Cor. 11. Iohn 12. Iohn 17. Iohn 1. Luc. 23. Rom. 12. Titus 2. 1. Ioh. 2. Why Christ hateth the world 1. Ioh. 5. Apoc. 3. A description of the world Au. ep 39. Hom. 22. ad pop Antioc The last part of this chapter how we may avoid the evil of the world Prou. 1. Hom. 1. in Iosue * * Though the matter be good yet hardly doth it stand by these places Psa. 120. Psa. 123. Phil. 3. Mat. 4. Psal. 72. Gal. 6. Phil. 3. 2. Cor. 10. How to use worldly wealth to our advantage Luc. 16. Luc. 16. Gal. 4. 2. Cor. 9. Mat. 25. Iaco. 5. Dam. in hist. Barlaam Josaphaâ—â— 1 A parable The application of this parable Luc. 12. Apo. 14. Mat. 25. Mat. 25. Psa. 128. Building on Gods bak * * Though it stand not on the natural sense of this place yet is it that in effect which is rebuked Rom. 6.1 How God is both merciful and iust Psal. 24. Ser. 52. parvorum The two feet of God Serm. 6. in Cant. Psa. 101. Psa. 148. Tract 33. in Iohn Psal. 24. Psa. 102. Two dangers of sinners Eccl. 5. Eze. 18. Rom. 2. Tract 33. in Ioan. Gods goodnes nothing helpeth those that persevere in sin Psal. 72. Psal. 33. Ier. 6.8 Eze. 13. 1. Ioh. 3. The severitie of Gods punishment upon sin The Angels Esai 14. 2. Pet. 2. Ep. Iud. Adam and Eve Moises and Aaron Num. 20.27.33 Deut. 10.32.34 Saul 1. Reg. 10. and 11. Acts. 13. 1. Reg. 13.15.16 1. Reg. 16. 1. Reg. 31. 1. Par. 10. 2. Sam. 21.6 David 2. Reg. 12. Psal. 34.68.108.101 Psal. 29. * * In this the sense is rather to be regarded than the words to be streitly urged Gen. 4. Gen. 8. Gen. 19. Num. 16. Leui. 10. * * Wherin also we may see what those may look for that worship God with mens traditions or otherwise than he hath appointed Acts. 5. The heavines of Gods hand Gen. 42.43 Iosu. 18. Iudi.
had in this sort tormented and put to death six of the brethren every one most constantly protesting his faith and the joy he had to die for Gods cause there remained only the yongest whom Antiochus being ashamed that he could pervert never a one of the former endevored by al means possible to draw from his purpose by promising and swering that he should be a rich and happie man and one of his cheef frinds if he would yeeld But when the youth was nothing moved therwith Antiochus called to him the mother and exhorted hir to save hir sons life by persuading him to yeeld which she faining to do therby to have libertie to speak to hir son made a most vehement exhortation to him in the Hebrew toong to stand to it and to die for his conscience which speech being ended the youth cried out with a lowd voice and uttered this noble sentence woorthy to be remembred Quem sustinetis Non obtempero praecepto regis sed praecepto legis Whom do you stay for I do not obey the commandement of the king but the commandement of the law of God Wherupon both he and his mother were presently after many and sundry torments put to death 42 This then is the constant and immoveable resolution which a Christian man should have in al adversitie of this life Wherof Saint Ambrose saith thus Gratia preparandus est animus exercenda mens stabilienda ad constantiam vt nullis perturbari animus possit terroribus nullis frangi molestijs nullis supplicijs cedere Our mind is to be prepared with grace to be exercised and to be so established in constancie as it may not be troubled with any terrors broken with any adversities yeeld to any punishments or torments whatsoever 43 If you ask heer how a man may come to this resolution I answer that Saint Ambrose in the same place putteth two wais the one is to remember the endles and intollerable pains of hel if we do it not and the other is to think of the unspeakable glorie of heaven if we do it Wherto I wil ad the third which with a noble hart may prevail as much as either of them both and that is to consider what others have suffered before us especially Christ himselfe and that only of meer love and affection towards us We see that in this world loving subjects do glorie of nothing more than of their dangers or hurts taken in battel for their prince though he never took blow for them again What then would they do if their prince had been afflicted voluntarily for them as Christ hath been for us But if this great example of Christ seem unto thee too high for to imitate look uppon some of thy brethren before thee made of flesh blood as thou art see what they have suffered before they could enter into heaven think not thy selfe hardly delt withal if thou be called to suffer a litle also 44 Saint Paul writeth of al the apostles togither Even unto this hour we suffer hunger and thirst and lak of apparel we are beaten with mens fists we are vagabonds not having where to stay we labor work with our own hands we are cursed and we do blesse we are persecuted and we take it patiently we are blasphemed and we pray for them that blaspheme us we are made as it were the very outcasts and purgings of this world even unto this day that is though we be apostles though we have wrought so many miracles and converted so many millions of people yet even unto this day are we thus used And a little after describing yet further their lives he saith We shew our selves as the ministers of God in much patience in tribulations in necessities in distresses in beatings in imprisonments in seditions in labors in watches in fastings in chastitie in longanimitie in sweetnes of behavior And of himselfe in particular he saith In laboribus plurimis c. I am the minister of God in many labors in imprisonments more than the rest in beatings above measure and oftentimes in death it selfe Five times have I been beaten of the Iewes and at everie time had fortie lashes lacking on three times have I been whipt with rods once I was stoned three times have I suffered shipwrak a day and a night was I in the bottom of the sea oftentimes in journeies in dangers of fluds in dāgers of thevees in dangers of Iewes in dangers of gentils in dangers of the citie in dangers of wildernes in dangers of sea in dangers of false brethren in labor and travel in much watching in hunger and thirst in much fasting in cold and lak of cloths and beside al these external things the matters that daily do depend upon me for my universal care of al churches 45 By this we may see now whether the apostles taught us more by words than they shewed by example about the necessitie of suffering in this life Christ might have provided for them if he would at leastwise things necessarie to their bodies not have suffered them to come into these extremities of lacking cloths to their baks meat to their mouths and the like He that gave them authoritie to do so many other miracles might have suffered them at lest to have wrought sufficient maintenance for their bodies which should be the first miracle that worldly men would work if they had such authoritie Christ might have said to Peter when he sent him to take his tribute from out of the fishes mouth Take so much more as wil suffice your necessarie expences as you travel the country but he would not nor yet diminish the great afflictions which I have shewed before though he loved them as deerly as ever he loved his own soul. Al which was done as Saint Peter interpreteth to give us example what to follow what to look for what to desire what to comfort our selves withal in amidst the greatest of our tribulations 46 The apostle useth this as a principal consideration when he writeth thus to the Hebrews upon the recital of the sufferings of other saints before them Wherfore we also brethren having so great a multitude of witnesses that have suffered before us let us lay off al burdens of sin hanging upon us and let us run by patience unto the battel offered us fixing our eies upon the author of our faith and fulfiller of the same Iesus who putting the joies of heaven before his eies sustained patiently the crosse contemning the shame and confusion therof and therfore now sitteth at the right hand of the seat of God Think upon him I say which sustained such a contradiction against himselfe at the hands of sinners and be not wearie nor faint in courage For you have not yet resisted against sin unto blood and it seemeth you have forgotten that comfortable saieng which speaketh unto you as unto children My son do not contemn
the discipline of the Lord and be not wearie when thou art chastened of him For whom God loveth he chasteneth he whippeth every son whom he receiveth Persevere therfore in the correction laid upon you God offereth himselfe to you as to his children For what child is there whom the father correcteth not If you be out of correction wherof al his children are made partakers then are you bastards and not children Al correction for the present time when it is suffered seemeth unpleasant and sorrowful but yet after it bringeth foorth most quiet fruit of justice unto them that are exercised by it Wherfore strengthen up your wearie hands and loosed knees make way to your feet c. That is take courage unto you and go forward valiantly under the crosse laid upon you This was the exhortation of this holie captain unto his countrie men soldiers of Iesus Christ the Iewes 47 Saint Iames the brother of our Lord useth another exhortation to al tru Catholiks not much different from this in that his epistle which he writeth generally to al. Be you therfore patient my brethren saith he until the comming of the Lord. Behold the husbandman expecteth for a time the fruit of the earth so pretious unto him bearing patiently until he may receive the same in his season be you therfore patient and comfort your harts for that the comming of the Lord wil shortly draw neere Be not sad and complain not one of another Behold the judge is even at the gate Take the prophets for an example of labor and patience which spake unto us in the name of God Behold we account them blessed which have suffered You have heard of the sufferance of Iob and you have seen the end of the Lord with him you have seen I say that the Lord is merciful and ful of compassion 48 I might heer alledge many things more out of the scripture to this purpose for that the scripture is most copious heerin and in verie deed if it should al be melted and powred out it would yeeld us nothing else almost but touching the crosse and patient bearing of tribulation in this life But I must end for that this chapter riseth to be long as the other before did and therfore I wil only for my conclusion set down the confession and most excellent exhortation of old Mathathias unto his children in the time of the cruel persecution of Antiochus against the Iews Now saith he is the time that pride is in hir strength now is the time of chastisement towards us of eversion and indignation come Now therfore O children be you zealous in the law of God yeeld up your lives for the testament of your fathers remember the works of your ancestors what they have done in their generations and so shal you receive great glorie and eternal name Was not Abraham found faithful in time of temptation and it was reputed unto him for justice Ioseph in time of his distresse kept Gods commandements and was made Lord over al Egypt Phinees our father for his zeal towards the law of God received the testament of an everlasting preesthood Iosue for that he fulfilled Gods word was made a captain over al Israel Caleb for that he testified in the church received an inheritance David for his mercie obtained the seat of an eternal kingdom Elias for that he was zealous in zeal of the law was taken up to heaven Ananias Azarias and Misael through their beleef were delivered from the flame of the fire Daniel for his simplicitie was delivered from the mouth of lions And so do you run over by cogitation al generations and you shal see that al those that hope in God shal not be vanquished And do you not fear the words of a sinful man for his glorie is nothing els but dung and worms to day he is great and exalted and to morrow he shal not be found for he shal return unto his earth again and al his fond cogitations shal perish Wherfore take courage unto you my children and play the men in the law of God For therin shal be your honor and glorie Hitherto are the words of Mathathias which shal suffice for the end of this chapter CHAP. III. Of the third impediment that letteth men from resolution which is the love of the world AS the two impediments remooved before be indeed great staies to many men from the resolution we talk of so this that now I take in hand is not only of it selfe a strong impediment but also a great cause and common ground as it were to al the other impediments that be For if a man could touch the very pulse of al those who refuse or neglect or defer this resolution he should find the foundation therof to be the love of this world whatsoever other excuse they pretend besides The noble men of Iewrie pretended fear to be the cause why they could not resolve to confesse Christ openly but Saint Iohn that felt their pulse uttereth the tru cause to have been For that they loved the glory of men more than the glory of God Demas that forsook Saint Paul in his bands even a little before his death pretended another cause of his departure to Thessalonica but Saint Paul saith it was Quia diligebat hoc seculum For that he loved this world So that this is a general and universal impediment and more indeed dispersed than outwardly appeereth for that it bringeth foorth divers other excuses therby to cover hir selfe in many men 2 This may be confirmed by that most excellent parable of Christ recorded by three Evangelists of the three sorts of men which are to be damned the three causes of their damnation wherof the third and last and most general including as it were both the rest is the love of this world For the first sort of men are compared to a high way where al seed of life that is sown either withereth presently or else is eaten up by the birds of the aire that is as Christ expoundeth it by the devil in carelesse men that contemn whatsoever is said unto them as infidels and al other obstinate and contemptuous people The second sort are compared to rocky grounds in which for lak of deep roote the seed continueth not wherby are signified light and unconstant men that now chop in and now run out now are fervent and by and by key-cold again and so in time of temptation they are gon The third sort are compared to a field where the seed groweth up but yet there are so many thorns on the same which Christ expoundeth to be the cares troubles miseries deceveable vanities of this life as the good corn is choked up and bringeth foorth no fruit By which last words our savior signifieth that whersoever the doctrine of Christ groweth up yet bringeth not foorth du fruit that is whersoever it is
works but to the free mercie of God So on the other side if Saint Paul had purposed to exhort to newnes of life he would there have told us as else-where he did that though we had al faith and had not love yet al were nothing So for the doctrine of justification likewise I trust there is no such absurditie held by us that any may have any just cause to fear to join with us therin 9 Those things that hinder are some of them of lesse importance and lightly hinder not but those that are of the weaker sort and one other there is of more special force with them that I take to be the greatest stay that hindereth those that take it to be a matter of conscience indeed Those lesser hinderances likewise are divers For some respect their persons especially and one other there is that somwhat respecteth the cause likewise Those that do most properly respect their persons are especially two one that proceedeth from regard of their credit which was somwhat touched before as one of the inconveniences that heerby they should have the other that concerneth certain hardnes that by bodily punishment they suppose themselves to be put unto untouched as yet And the discredit that they dowt would fal upon them is partly with al generally but especially with those with whom they have so long held togither For with al generally it is like to be some disgrace unto them for that they have al so professed and some of them besides have accordingly taught but yet no such as of right may hold them stil in the course that now they are in For as touching their profession it is very incident to the nature of man to be deceived especially in the truth of religion Howsoever we have a reasonable good sight in other things yet in this the best of us al are far to seeke for any thing that we have in our selves to help us withal Neither are we only to seeke heerin but also prone to conceive best liking of that which is wrong But besides their own natural weaknes and inclination they may wel remember that the former dais were such and their own proper education withal that whosoever is of any reasonable consideration wil easily pardon for the former time such wanderings unto them For both those things are verie forcible to lead us away with them whersoever there is not the special grace of Gods holie spirit both for to teach us a better course and to lead us therin So with men who are al of the selfe-same mould and have al had our parts of that other infection besides it is a very pardonable matter in religion to have held that course that they did pardonable I say in respect of our own natural impotencie and inclination and of those dais of ignorance that were before togither with our education then framed according to that praesent time But if we come to these dais of ours then is the case altered much For now it hath pleased the goodnes of God both to give them a more plentiful knowledge of his wil and pleasure and to offer unto them a readier direction by his holie spirit that so they may both see and walk the way to his kingdome so much the better Which diversitie of times and graces considered they may easily resolve themselves that it is no discredit unto them to alter the course of their former ignorance when as now their eies being opened they have found a better In the night it is no shame at al to go awry in the day time it is a fowl and stark shame indeed to hold on that course and not to break it off with speed Concerning those that besides their own profession have also taught the same unto others it cannot be denied but that they have done so much the more hurt and that their auditorie and disciples before may charge them with great alteration now if so they should alter their former course Nevertheles neither were their former doings to be denied their reasonable excuse with al those that are indifferent neither can they now continu on their course but that needs they must therwithal impeach their credit much more than if they had altered with al that have attained unto the knowledge of the truth For their former labors are the rather to be born withal for that being then persuaded that they were right it was their parts indeed to commend unto others that which themselves did think to be needful But that now it is rather for their credit to alter their course besides that other before recited which they have common with the rest hence also may they gather for that finding now that they have done much hurt before it standeth them upon for to amend the same so soone as they can The wound they have made it were meet that themselves should heal again Which if they should forsake to do howsoever it would stand with their credit or not it were verie like for to procure them an heavie judgement in the end For the errors that they should so leave uncorrected could not but infect manie others and likely inough so to grow on to the end of the world by which time it is not to say what heaps of iniquitie might come therby For al which they must needs stand chargeable before the judgement seat of God unlesse while they live heer among us they seek to amend al their errors delivered before In which respect Augustine hath left them in his own example a point of great wisdome diligently retracting or calling bak again whatsoever points of doctrine he found that he had unadvisedly delivered before and yet notwithstanding as it seemeth and himselfe in the praeface confesseth thought no shame with it at al as indeed it was a very good testimonie of his inward sinceritie and so consequently as much to his tru and just commendation as any thing else that ever he did If it be said that in him there was some further cause for to retract much of that which he wrote before both bicause he wrote very yoong and before he was baptised in the faith of Christ tru it is indeed that so he wrote but not so with al as leaveth to them any such advantage For the quaestion is not whether Saint Augustine or they had more need to retract some of their opinions but whether it be meete that those should do it that have taught unto others that which now they finde to be wrong And thogh it were yet I dowt much whether upon sufficient advisement any of them would so far urge the ods betwixt them either his youth to their yeers or his imperfection before his baptism to their ripenes now but that they would with good wil acknowledge rather that it were their parts if they have taught any erronious points of doctrine with him to retract them than to make any such allegation that they need not do it
so much as he Those with whom they have held hands so long togither are either the bishop of Rome or his frinds abroad for their advantage or else of their own countrimen at home that are grown to so great misliking of the praesent state If it be the bishop and his adhaerents it is but for their own advantage that they conceive that opinion of them so to make up their losses again by the help of them when opportunitie should serve them unto it And the more that their aestimation savoreth of it the more quietly may they be able to beare the losse therof If they be of our discontented countrimen at home the losse also is so much the lesse for that none such wil not mislike of them but so far as themselves are infected with the inchanted cup of forrain power and then the more they are infected therwith the lesse woorth is the best aestimation they are able to give Again whatsoever aestimation is lost either with forrain power abroad or with hollow harts at home the same wil be much more requited with the gratious favor of their natural princes and with the tru hart of faithful subjects and that so much the more in abundance of recompense as it is of greater price or valu to be wel thought on by natural princes and faithful subjects than of forren usurpers and close aides whersoever 10 The hardnes that they account themselves to be put unto to the utter aliening of their minds from us and our profession resteth especially in these two points first that divers of them are streightly handled then that certain points of their religion as they term it are now made treason They accoūt themselves to be streightly handled both in the fining of recusants and that certain of that profession are put to death Concerning both which they would not denie but that the punishment were moderate inough both in the one in the other if either they could finde that they were so heinous offenders as we do conceive and charge them to be or else but remember what dealings themselves have used to us and yet do upon lesse occasion As touching the former they wil not denie but that princes have authoritie by the word of God both to fine and to put to death as need requireth They know that such as worship any strange God or but intise others therto or stubbornly despise the word of God are by the sentence of Gods own mouth accounted woorthie to die the death and though it may be themselves do not see that by aequitie therof they are in the danger of his justice for those yet we are out of dowt that they are and but that we do alreadie know that the blindnes of man is very great we could not but woonder that they do not see it Nevertheles such is the mildnes of hir majestie and such is the peaceablenes of these dais of the Gospel so cold are we the most of us al on behalfe of the glorie God that none are executed for any of those though the selfe-same laws that they used against us be forcible against them and if need were might soone be inlarged So notwithstanding that which is done of that kinde we think there might be done much more than there is and yet that no bodie had any just cause to finde fault therwith That certain points of their religion are now made treason that so they cannot suffer as in cause of religion but of high treason it ought not to be so greevous unto them if they consider wel either the very nature of those points that are made treason or but the maner of our proceeding therin For some points of their profession are of the nature as that they are rank treason indeed to al the states that are in the world that have they proper unto themselves of al the religions that are professed on the face of the earth And this treason of theirs that we speak of resteth especially in these two points that the bishop of Rome hath power to depose the princes and potentates of the earth and to place in their roomes whomsoever he wil and that subjects ought not to remain in alleageance to any whom he deposeth but to put on armor against them Which we take to be as rank a treason as wicked an haeresie and as open a way to al confusion as any that ever was heard of before Neither doth it help them any thing if he were indeed as they would have it the vicar general of Christ on the earth for that therby he might do no more keeping within the bounds of his master but only lay their sin to their charge utterly exclude them from hope of salvation princes if they governed il and subjects likewise if they went with their princes against their obedience and dutie to God But as for deposing the one or loosing the other from their alleageance in those points we are sure that they are not only misliked of us but of many others besides that other wais are wel willers of theirs In the maner of proceeding that in this point is used against them there are two points likewise to be noted For first as touching the law it selfe it is in effect but certain ancient statutes that were made long since revived again and not sought unto til that by many naughtie practises and some rebellions open forces and slaughters contrived we were of necessitie rather constrained than easilie induced to take that order and that for the praeservation of the whole both in religion and civile tranquillitie Then also it is very wel known that although they have been never so faultie therin and so have justly deserved to die yet if they can be sorrie for their practising and utterly renounce and abandon the same they stand not in such danger of death by their former demerits as in the hope and way of life by their new repentance if it appeer to be unfeined as wel as their guiltines sufficiently prooved The dealings that they use towards us is first the rigor that they put us unto when time did serve them and yet do where they are able in that they raised up persecution against us in the cause of religion then also their disloial and unnatural practises now to recover their former usurpation again In that persecution of theirs against us we think they then delt and yet do over-hardly with us for that the cause being no greater than it was yet notwithstanding their punishment was exceeding greevous The cause we think was not so great for that cōmonly they persecuted us for nothing else but either for some tradition of their own or else for some thing that went against the earthly estate of the church of Rome either in the commoditie that they supposed to be du unto it or in the superioritie that they had obtained Howbeit neither of these being better cōsidered wil be as we