that the ten twentie or two yeres or perhaps two monethes which thow hast yet to lyue were now ended and that thow were euen at this present stretched out vppon a bed wearied and worne with dolour and paine thy carnall frindes aboute the weepinge and howlinge the phisitions 〈◊〉 with theire fees as hauinge geeuen the ouer thow lyinge there alone mute and dumme in most pitifull agonie expectinge from moment to moment the last stroake of death to be geeuen the. Tell me in this instant what would all the pleasures and commodities of this world doe the good what comforte would it be to the to haue bene of honour in this world to haue bene ryche and purchassed muche to haue borne office and bene in the princes fauoure 〈◊〉 haue left thy children or kynred wealthye to haue trodden downe thyne enimies to haue sturred much and borne greate swaye in this lyfe what ease I saye or comfort would it be to the to haue ben fayre to haue ben gallant in apparell goodlie in personage glytteringe in golde would not all thes thinges rather afflict than profit the at this instant for now shouldest thow see the vanitie of thes trifles now would thy hart begyn to saye within the o follye and vnfortunate blindenes of myne Loe heere is an end now of all my delytes and prosperities all my ioyes all my pleasures all my myrth all 〈◊〉 pastymes are now finished where are my frindes whiche were wont to laugh with me my seruantes wont to attende me my children wont to disporte me where are all my coches horses wherwith I was wont to make so goodlie a shew the cappes and knees of people wont to honour me the troupes of suters followinge me where are all my daliances and trickes of loue all my pleasant musicke all my gorgeous buyldinges all my costlie feastes and banquettinges and aboue all other where are my deare and sweete frindes whoe seemed they would neuer haue forsaken me but all are now gone and hath left me heere alone to aunswere the reckoninge for all none of them will doe so muche as to goe with me to iudgemēt or to speake one worde in my behalfe VVoe worthe to me that I had not foreseene this daye rather so haue made better prouisiō for the same it is now to late and I feare me I haue purchased eternall damnation for a litle pleasure and lost vnspeakable glorie for a slootinge vanitie Oh how happie twise fortunate are they whiche so lyue as they maye not be a fearde of this daye I now see the difference betwixt the endes of good and euill and maruaile not thought the scriptures saye of the one the deathe of sainctes are precious And of the other the death of sinners is miserable Oh that I had lyued so vertuouslye as some other haue donne or as I had often inspirations from God to doe or that I had done the good deedes I might haue donne how sweete and confortable woold they be to me now in this my last and extremest distresse To these cogitations and speeches deare brother shall thy harte be enforced of what estate soeuer thow be at the hower of death yf thow doe not 〈◊〉 it nowe by good lyfe and vertuous actions whiche onlye can yeeld the comfort in that sorowfull daye For of good men the iudge hym selfe sayeth His autem fieri incipientibus respicite leuate capita vestra quoniam appropinquat redemptio vestra VVhen these terrible thinges begyn to come vpon other men doe you looke aboute you and lyft vp your heades for that yourred emption cōmeth on from the laboures and toyles of this worlde And the holye prophet sayeth of the vertuous man which hath done good woorkes in this lyfe that he shal be at this tyme beatus vir a happye man he 〈◊〉 the cause quia in die mala liberabit eumdominus opē feret illi super lectum doloris eius For that God will deliuer hym in this euill daye and will assist hym vppon the bed of his sorow VVhiche is ment no doubt of the bed of his last departure especialye for that of all other beddes this is the most sorowfull as I haue shewed beinge nothinge els but a heape of all sorowes together especiallie to them whiche are drawen vnto it before they are readie for the same as commonly all they are which deferre their amēdement from daye to daie and doe not attend to lyue in such sorte now as they shall wishe they had done when they come to that last passage Of the paines appointed for sinne after this lyfe and of tvvo sortes of the same CHAP. IX AMongest all the meanes whiche God vseth to wardes the childrē of men to moue them to this resolution wherof I entreate the strongest and most forcible is the consideration of punishmentes prepared by hym for rebellious sinners and transgressours of his cōmaundemēts VVherfore he vseth this motyue often as maye appeare by all the prophetes whoe doe almost nothinge els but threaten plagues and destruction to offenders And this meane hath often tyme preuailed more than anye other that could be vsed by reason of the naturall loue which we beare towardes our selues and consequentlie the naturall feare whiche we haue of our owne dannger So we reade that nothinge could moue the Niniuites so much as the foretell nge them of theire imminent destruction And S. Iohn Baptist although he came in a simple and cōtemptible maner yet preachinge vnto the people the terrour of vengeance to come and that the axe vvas novv put to the tree to cut dovvne for the fyre all those vvhich repented not he moued the verie publicanes and souldiers to feare which otherwise are people of verie harde mettall whoe came vnto hym vppon this terrible embassage and asked what they should doe to auoyde these punishmentes After then that we haue considered of death and of godes seuere iudgmente which ensueth after death and wherin euerie man hath to receyue accordinge to his woorkes in this lyfe as the scripture sayeth it followeth that we consider also of the punishmentes which are appointed for them that shal be founde faultie in that accounte hereby at leastwise yf no other consideration will serue to induce Christians to this resolution of seruinge God For as I haue noted before if euerie mā haue naturallie a loue of him selfe and desire to conserue his owne ease then should he also haue feare of perill wherby he is to fall into the extreame calamitie This expresseth S. Bernard excellently accordinge to his wounte O man saiethe he if thow haue left all shame which appertaineth to so noble a creature as thow art if thow feele no sorow as carnall men doe not yet leese not feare also which is founde in very beastes VVe vse to loade an asse to werie him out with laboure and he careth not because he is an asse but yf thow
your children thes thinges that they maye meditate in their hartes vppon them The lyke commandement vvas geeuen by God hym selfe to Iosue at his first election to gouerne the people to vvitt that he should meditate vpon the lavve of Moyses bothe daye and night to the ende he might keepe and performe the thinges vvriten therein And God addethe presetlie the cōmoditie he should reape therof For then saythe he shalt thou direct thy vvaye aryght and shalt vnderstand the same Signifyinge that vvithout this meditation a man goethe bothe amysse and also blyndlye not knovvnge hym selfe vvhether Saint Paule hauinge discribed vnto his scholler Tymothye the perfect devvtye of a prelate addethe this aduertisement in the ende haec meditare Meditate ponder and cōsider vppon this And finallie vvhensoeuer the holye scripture describethe a vvyse happy or iuste man for all these are one in scripture for that iustice is onlye 〈◊〉 vvisdome and felicitie one cheefe pointe is this He vvill meditate vpon the lavve of God bothe daye and night And for examples in the scripture howe good men dyd vse to meditate in tymes past I might here rekon vpp great store as that of Isaac vvhoe vvas vvonte to goe forth into the feeldes tovvardes night to meditate also that of Ezechias the kynge vvhoe as the scripture sayeth dyd meditate lyke a doue that is in silence vvithe his harte onely vvithout noyse of vvordes But aboue all other the example of holye Dauid is singuler herein vvho euery vvhere almoste makethe mentiō of his continuall exercise in meditation sayeng to God I dyd meditare vppon thy commandementes vvhiche I loued And agayne I vvill meaitate vppon the in the morninges And agayne O lorde hovve haue I loued thy lavve it is my meditation all the daye long And vvith vvhat feruoure and vehemencie he vsed to make these his meditations he shevveth vvhen he saythe of hym selfe my harte dyd vvaxe hoote vvithin me and fire dyd kyndle in my meditations This is recorded by the holy ghoste of these annuncient good men to confounde vs vvhich are Christians whoe beynge farr more bounde to feruour than they by reason of the greater benefytes vve haue receyued yet doe vve lyue so lazelye for the most parte of vs as vve neuer almoste enter into the meditation and carneste consideration of godes lavves and cōmaundementes of the mysteries of our faithe of the lyfe and deathe of our Sauyour or of our devvtye tovvardes hym and muche lesse do vve make it our dayly studdye and cogitation as those holy kinges dyd notvvithstandinge all their great busines in the commen vvealthe VVhoe is there of vs novv a dayes which makethe the lavves and commandementes or instifications of God as the scriptures learnethe hym his dayly meditations as kinge Dauid dyd neyther onelye in the daye tyme dyd he this but also by night in his harte as in an other place he testy fiethe of hym selfe Hovve many of vs doe passe ouer vvhole dayes and monethes vvithout euer entringe into theise meditatiōs nay God graunte there be not manye Christiās in the worlde vvhich knovve not vvhat these meditatiōs doe meane VVe beleeue in grosse the mysteryes of our Christiane faythe as that there is a hell a heauen a revvarde for vertue a punyshement for vice a iudgemēt to come an accōpt to be made the lyke but for that vve chue them not vvell by depe consideratiō nor doe not disgest them vvell in our hartes by the heate of meditation they helpe vs litle to good lyfe no more than a preseruatiue putt in a mans pockett can helpe his healthe VVhat man in the vvorld vvould aduēture so easelye vpon mortall synne as commonlye men doe vvhich drynk them vpp as easely as beastes drynk vvater yf he dyd consider in particuler the greate daunger and losse that commethe by the same as the losse of grace the losse of gods fauour and purchassinge his eternall vvrathe also the deathe of gods ovvne sonne sustayned for sinne the inestymable tormentes of hell for the euerlastinge punishemēt of the same vvhich albeit euerye Christian in summe doethe beleyue yet because the moste parte doe neuer cōsider thē vvithe due circunstances in their hartes therefore they are not moued vvithe the same but doe beare the knovveledge thereof locked vppe in their breastes vvithout any sense or feelinge euen as a man carryethe fyre aboute hym in a flynte stone vvithoute heate or perfumes in a pommāder vvithoute smell except the one be beaten and the other be chafed And novv to come neare our matter vvhiche vve meane to handle in this boke vvhat man lyuinge vvould not resolue hym selfe thorovvlye to serue God in deede and to leaue all vanities of the vvorld yf he dyd consider as he should doe the vvayghtie reasons he hathe to moue hym therunto the revvarde he shall receyue for it and his infinitie daunger yf he doe it 〈◊〉 but because as I haue saide scarce one among a thousande doethe enter into these consideratiōs or yf he doe it is vvith lesse attention or contynuance than so greate a matter requirethe her eof it commethe that so many men peryshe dayly and so fevve are saued for that by lack of consideration they neuer resolue them selues to lyue as they should doe and as the vocation of a Christian man requirethe So that vve maye also complayne vvithe holy Ieremie alleaged in the 〈◊〉 that our earthe also of Christianitie is brought to desolation for that men doe not deepely consider in their hartes Consideration is the keye vvhiche openethe the doore to the closet of our harte vvhere all our bookes of accompte doelye It is the lookinge glasse or rather the very eye of our soule vvherby shee seethe her selfe and lookethe into all her vvhole estate her riches her debtes her duetyes her neglīgences her good gyftes her defectes her safftie her daunger her vvaye she vvalkethe in her pase shee holdeth and finallye the place and ende vvhich shee dravvethe vnto And vvithout this consideration shee runnethe on blindlye into a thousande brakes and bryers stumblinge at euery steppe into some one inconuenience or other and continualie in perill of some great deadlie mischiefe And it is a vvounderfull matter to thincke that in other busines of this lyfe men bothe see and cōfesse that nothinge can be eyther begonne prosecuted or vvell ended vvithout consideration and yet in this greate busines of the kyngedome of heauen no man almoste vsethe or thinkethe the same necessarie If a man had to make a iourneye but from Englāde to Cōstātinople albe it he had made the same once or tvvyse before yet vvould he not passe it ouer vvithe oute greate often consideration especially vvhether he vvere right and in the vvaye or no vvhat pase he helde hovve neere he vvas to his vvayes ende and the lyke And thinkest thou my deare brother to passe frome earthe to heauen and
discerne for their owne direction in mattors that occurre accordinge to the sayeing of S. Paul Spiritualis omnia iudicat A spirituall man iudgeth of all thinges Animalis autem homo non percipit quae sunt spiritus dei But the carnall man conceaueth not the thinges whiche appertayne to the spirit of God Doeth not this greathe discouer the priuiledge of a vertuous lyfe the ioye comfort and consolation of the same with the exceeding greate miserie of the contrarie parte for yf two should walke together the one blynde and the other of perfect sight which of them wore lyke to be wearie first whose iourney were like to be more paynfull doeth not a litle grownde wearie out a blynde man consider then in howe wearysome darkenesse the wicked doe walke Cōsider whether they be blynde or no. S. Paul sayeth in the place before alleaged that they can not conceaue any spirituall knowlege is not this a great darkenesse Agayne the prophet Esay describeth their state further when he sayeth in the persone of the wicked vue haue grooped 〈◊〉 blynde men after the vualles and haue stumbled at myddaye euen as yf it had beene in darkenesse And in an other place the scripture describeth the same yet more effectuouslie with the paynfullnesse therof euen from the mouthes of the wicked them selues in these woordes The light of Iustice hathe not shyned vnto vs and the sunne of vnderstanding hathe not appeared unto our eyes vve are uvearyed out in the vuaye of iniquitie perditiō etc. This is the talke of sinners in hell By which woordes appeareth not onelye that wicked men doe lyue in great darkenesse but also that this darkenesse is most paynefull vnto them and consequently that the contrarie light is a great easement to the waye of the vertuous An other principall matter which maketh the waye of vertue easye and pleasant to them that walke therein is a certaine hidden and secret consolation which God poureth in to the hartes of them that serue hym I call yt secret for that it is knowen but of such onelye as haue felt it for which cause Christ hym selfe calleth yt hydden manna knovven onelye to them that receaue it And the prophet sayeth of yt greate is the multitude of thy svveetnes o Lord vuhich thou haste hydden for them that seare thee And againe in an other place thou shalt laye asyde o Lord a speciall chosen rayne or devve for thyne inheritance And an other prophet sayeth in the persone of god talking of the deuoute soule that serueth hym I vvill leede her a side into a vvildernesse and there vuill talk vnto her harte By all which woordes of vvildernesse separating choyfe and hydden is signified that this is a secret priuilege bestowed onelie vppon the vertuouse and that the carnall hartes of wicked men haue no parte or portion therein But now how great and inestimable the sweetenesse of this heauenlie consolation is no tongue of man can expresse but we may coniecture by these woordes of Dauid whoe talking of this celestiall wyne attributeth to yt suche force as to make all those drounken that taste of the same that is to take from them all sense and feeling of terrestriall matters euen as S. Peter hauing drounke a litle of yt vppon the mounte Thabor forgate hym selfe presentlie and talked as a man distracted of building tabernacles there and resting in that place for euer This is that turrens voluptatis that 〈◊〉 streame of pleasure as the prophet calleth yt which comming from the mountaynes of heauen watereth by secret wayes and passages the hartes and spirites of the godly and maketh thē drounken with the vnspeakable ioye which it bringeth with yt This is a litle taste in this life of the verie Ioyes of heauen bestowed vpon good men to comfort them withall and to encourage them to goe forwarde For as Marchātes desirous to sell their wares are content to let you see and handle and some times also to taste the same therby to induce you to buy so God almightie willing to sell vs the ioyes of heauen is cōtent to imparte a certaine taste before hand to such as he seeth are willing to buye thereby to make them come of roundlye with the price and not to stycke in payeinge so muche and more as he requireth This is that exceding ioye and iubilie in the hartes of iust mē which the prophet meaneth when he saieth The voyce of exultation and saluation is in the tabernacles of the iust And agayne Blessed is that people that knouveth iubilation That is that hath experienced this extreeme ioye and pleasure of internall consolation S. Paul had tasted it when he wrote these woordes amiddest all his laboures for Christ. I am filled vvith consolation I 〈◊〉 uve or superabounde in all ioye amyddest our tribulations VVhat can be more effectually sayd or alleaged to proue the seruice of god pleasant than this Surelye good reader yf thow haddest tasted once but one droppe of this heauēlie ioye thou woldest geue the whole worlde to haue an other of the same or at the leastwise not to leese that one agayne But thou wilt aske me perhappes whye thow being a Christian as well as other hast yet neuer tasted of this consolation to which I answere that as it hath bene shewed before this is not meate for euerye mouthe but a chosen moysture layed asyde for gods inheritance onelye This is vvyne of gods ovvne seller layed vp for his spouse as the Canticles declare That is for the deuoute sowle dedicated vnto gods seruice This is a teate of comfort onelye for the chylde to sucke fill hym selfe withall as the prophet Esaye testifieth The soule that is drouned in synne pleasures of the world can not be partaker of this benefite nether the harte replenished with carnall cares and cogitations For as gods Arcke and the Idole dagon could not stand together vppon one Aultar so can not Christ and the world stand together in one harte God sent not the pleasant Manna vnto the people of Israell as long as their flower and chyboles of Egipt lasted soe nether will he send this heauenlie consolation vnto thee vntill thou haue rydde thy selfe of the cogitations of vanitie He is a wyse marchant thoughe a liberall He vvil not geue a taste of his treasure where he knoweth there is no will to buye Resolue thy selfe once in deede to serue God thow shalt then feele this ioye that I talke of as many thousandes before thee haue done and neuer yet any man was herein deceaued Moyses first ranne out of Egypt to the hilles of Madian hefore God appeared vnto hym and so must thy soule doe owt of worldlye vanitie before she can looke for these consolations But thou shalt no sooner offer thy selfe thorowglye to gods seruice than thou shalt fynde entertaynement aboue thy
are wont to laye for the stoppinge of the same knowinge very well that of this resolution dependethe all our good in the life to come For he that neuer resolueth hym selfe to doe well and to leaue the dangerous state of synne wherin he lyuethe is farof from euer doynge the same But he that sometymes resolueth to doe it althoughe by frayltie he performethe it not at that tyme yet is that resolution much acceptable before God and his mynd the rediar to returne after to the like resolution againe and by the grace of God to putt it manfully in execution But he that willfully resistethe the good motions of the holly ghost and vncurteouslie contemnethe his Lorde knockinge at the doore of his conscience greatly prouokethe the indignation of God agaynst hym and cōmonlye growethe harder harder daylye vntill he be giuen ouer into a reprobate sense which is the next doore to damnation it selfe One thinge therfore I must aduertyse the reader before I goe any further that he take greate heede of a certayne principall deceyt of our ghostlye aduersarie whereby he drawethe many millions of soules into hell daylye VVhiche is to feare and terrifie them from hearinge or readinge any thinge contrarye to they re present humor or resolution As for example a vsurer from readinge bookes of restitution a lecherer from readinge discourses against that synne a worldlinge from readinge spirituall bookes or treatyses of deuotion And he vsethe commonlye this argumēt to thē for his purpose Thow seest how thow art not yet resolued to leaue this trade of lyfe wherin thow art therfore the readinge of these bookes will but trouble afflict thy conscience and caste the into sorrowe and melancholye and therfore reade them not at all This I saye is a cunninge fleyght of Satan wherby he leade the manye blyndfolded to perdition euen as a faulkener carriethe many hawkes quyetly beinge hooded whiche other wyse he could not doe yf they hadd the vse of their sight If all ignorance dyd excuse synne than this might be some refuge for thē that would lyue wickedlye But this kinde of ignorāce beinge voluntarie and willfull increasethe greatlye bothe the sinne the synners euell state For of this man the holye ghost speakethe in great dysdayne Noluit intelligere vt bene ageret He vvould not vnderstande to doe vvell And agayne quia tis scientiam repulisti repellam te For that thou hast reiected knoledge I will reiect the. And of the same men in an other place the same holye ghost sayethe they doe leade their lyues in pleasure and in a moment goe downe vnto hell vvhiche saye to God goe frome vs vve vvill not haue the knovvledge of thy vvayes Let euery man therfore be ware of this deceyt and be 〈◊〉 at the least to reade goode bookes to frequent deuoute companye and other lyke goode meanes of his amendment albeit he were not yet resolued to follow the same yea althoughe he should fynde some greeff repugnaunce in hym selfe to doe it For these thinges can neuer doe hym hurte but maye chaunce to doe hym very muche goode and perhappes the very contrarietie and repugnance which he bearethe in frequentinge these thinges against his inclination may moue our mercifull lorde whiche seethe his harde case to gyue hym the victorye ouer hym selfe in the ende and to send hym much more cōforte in the same than before he hadd dislyke For he can easelie doe it onelie by alteringe our taste withe a litle droppe of his holye grace and so make those thinges seeme most sweet and pleasant whiche before tasted bothe bitter and vnsauerye VVherfore as I would hartelye wysne euery Christian soule that comethe to reade these cōsiderations folowinge should come with an indefferent mynde layed downe wholly into godes handes to resolue doe as it should please his holy spirite to moue hym vnto althoughe it wereto the losse of all wordlye pleasures what so euer whiche resignation is absolutlie necessarye to euery one that desirethe to be saued so yf some can not presentlye wynne that indifferencie of them selues yet would I counsayle thē in any case to cōquer theyr myndes to so much patience as to goe throughe to the ende of this booke to see what maye be sayde at leaste to the matter althoughe it be withoute resolution to followe the same For I doubt not but God maye so pearse these mennes hartes before they come to the ende as their myndes maye be altered they yealde them selues vnto the humble sweete seruice of theyr lorde and sauiour and that the Angells in heauen whiche will not ceasse to praye for theym whyle they are readinge maye reioyce and triumphe of theyr regayninge as of sheepe most dangerouslye loste before Hovve necessarie it is to enter into earnest condesiration and meditation of our estate CHAP. II. THe prophet Ieremie after a lōg complaynte of the miseries of his tyme fallen vpō the Ievves by reason of their sinnes vtterethe the cause therof in these vvordes All the earthe is fallen into vtter desolation for that there is no man vvhich cōsidereth deepely in his harte Signifieng hereby that yf the Ievves vvould haue entered into deepe and earnest consideration of their lyues and estate before that greate desolation fell vppon them they might haue escaped the same as the Niniuites dyd by the forevvarninge of Ionas albeit the svvorde vvas novve dravven and the hande of God stretched out vvithin fourtye dayes to distroye them So important a thing is this consideration In figure vvherof all beasts in old tyme vvhiche dyd not ruminate or chevve they re cudde vvere accounted vncleane by the lawe of Moyses as no dowt but that soule in the sight of God muste nedes bee vvhiche reuoluethe not in harte nor chevvethe in often meditation of mynde the thinges required at her handes in this lyfe For of vvant of this consideration and due meditation all the foule errors of the vvoorlde are cōmitted and many thovvsand Christians doo fynde them selues vvhithin the very gates of hell before they mystrust anye suche matter tovvardes them beinge carryed thorowghe the vale of this lyfe blyndfolded vvithe the veyle of negligence and inconsideration as beastes to the slavvghter hovvse and neuer suffred to see theyr owne daunger vntill it be to late to remedie the same For this cause the holly scripture dothe recōmende vnto vs most carefully this exercyse of meditation and diligent cōsideration of our deutyes to delyuer vs therby from the perill which incōsideratiō eadethe vs vnto Moyses hauinge delyuered to the people his embassage from God tovvchinge all particulars of the lavve addethe this clause also from God as most necessarye Thes vvordes must remaine in thy harte thou 〈◊〉 meditate vppon them bothe at home and abroate vvhen thou goest to bedde and vvhen thourysest agayne in the morninge And agayne in an other place teach
riches our possessions appeare and on the contrarie side how ioyfull will that man be that hath attended in this lyfe to lyue vertuouslie albeit with paine and contempt of the world happie creature shall he be that euer he was borne and no tongue but godes can expresse his happenesse And now to make no other conclusion of all this but euen that which Christ him selfe maketh let vs consider how easie a matter it is now for vs with a litle paine to auoide the daunger of this daye and for that cause it is foretolde vs by our most mercifull iudge and Sauyour to the ende we should by our diligence auoyde it For thus he concludeth after all his former threatenings Videte vigilate etc. Looke aboute you vvatch and praye for you knovv not when the tyme shal be But as I say to you so I saie to all be vvatchfull And in an other place hauinge reckonede vpp all the particulers before recited least anye man should doubt that all should not be fufilled he sayeth heauen and earth shall passe but my vvordes shall not passe And then he addeth this exhortation Attend therfore vnto your selues that your hartes be not ouercome vvith banquettinge and dronkenns and vvith the cares of this lyfe and so that daye come vppon you sodenlye For he shall come as a snare vppon them vvhich inhabite the earth be you therfore vvatchfull and alvvayes praye that you may be vvorthie to escape all thes thinges vvhich are to come and to stande 〈◊〉 before the sonne of man at this daye VVhat a frindlye and fatherlie exortation is this of Christ whoe could desire a more kinde gentle or effectuall forewarninge is there anie man that can pleade ignorance hereafter The verie lyke conclusion gathereth S. Peter out of the premisses when he saith The daye of our lorde shall come as a theefe in vvhich the elemēts shal be dissolued c seinge then all these thinges must be dissolued vvhat maner of men ought 〈◊〉 to be in holye conuersation and pietie expectinge and goinge on to meete the comminge of that daye of our lorde c. This meetinge of the daye of iudgement which S. Peter speaketh of is dewe examination of our estate and speedye amendment of our lyfe past For so saithe most notablie the wise man prouide thee of a medicine before the sore come and examyne thy selfe before iudgement and so shalt hovv finde propitiation in the sight of God To which S. Paule agreeth when he saieth if vve vvoold iudge our selues vve should not be iudged But because no man entreth into dew iudgement of him selfe and of his owne lyfe therof it commeth that so fewe doe preuēt this latter iudgement so fewe are watchfull and so manie fall a sleepe in ignorance of their owne daunger our lord geeue vs grace to looke better about vs. A consideration of the nature of sinne and of a sinner for the iustifiynge of godes rigour shevved in the chapiter before CHAP. VI. TO the ende that no man may iustly complayne of the seuere accounpte which God is to take of vs at the last daye or of the rigour of his iudgmēt set doune in the chapiter before it shall not be amisse to cōsider in this chapter the cause whye God doth shew such seueritie against sinne and sinners as bothe by that which hath bene sayde doth appeare also by the whole course of holye scripture where he in euerie place almost denounceth his extreme hatred wrath and indignation against the same as where it is sayed of hym that he hateth all those that vvorke iniquitie And that both the vvicked man and his vvickednes are in hatred vvith hym And finallie that the whole lyfe of sinners their thoughts wordes yea and their good actions also are abhomination in his sight whyles they lyue in sinne And that which yet is more he can not abide nor permit the sinner to prayse him or to name his testament with his mouthe as the holye ghost testifieth and therfore no meruaile yf he shew suche rigour to hym at the last daye whome he so greatlye hateth and abhorreth in this lyfe There might be manye reasons alleaged of this as the breach of godes commaundemetes the ingratitude of a sinner in respecte of his benifites and the lyke which might iustifie sufficientlie his indignation towards hym But there is one reason aboue the rest which openeth the whole fountaine of the matter and that is the intollerable iniurie dome vnto God in euerie mortall finne cōmitted whiche in deede is suche an opprobrious iniurie so dishonorable as no meane potentate could beare the same at his subiectes handes and much lesse God hym selfe whoe is the God of maiestie may abide to haue the same so often iterated against hym as commonly it is by a wicked man And for the vnderstandinge of this iniurie we must note that euerie tyme we cōmitt a mortall sinne there dothe passe thorowgh our hart though we marcke it anot a certaine practick discourse of our vnderstandinge as there doth also in euerie other election whereby we lay before vs on the one side the profit of that sinne which we are to committ that is the pleasure that draweth vs to it and on thother parte the offēce of God that is the leesinge of his frindshippe by that sinne yf we doe it and so hauinge as it were the balances there before vs and puttinge God in one end and in the other the aforesayde pleasure we stāde in the middest deliberatinge and examininge the wayght of both partes finallie we doe make choise of the pleasure and doe reiect God that is we doe chuse rather to leese the frindshipp of God with his grace and what soeuer he is worth besides than to lose that pleasure and delectation of sinne Now what thinge can be more horrible than this what can be more spitefull to God than to prefer a moste vile pleasure before his maiestie is not this worse than that intollerable iniurie of the Iewes whoe chose Barrabas the murderer and reiected Christ their Sauyour surelye how haynous soeuer that sinne of the Iewes were yet in two pointes this doth seeme to exceede it the one in that the Iewes knew not whome they refused in their choise as we doe The other in that they refused Christ but once we doe it often yea dailye howerlye when we geue confent in our hartes to mortall sinne And is it meruaile then that God dealeth so seuerely sharplye in the worlde to come with wicked men whoe doe vse hym so opprobriouslye and contemptuouslye in this lyfe surelye the malice of a sinner is greate towardes God and he dothe not onlye dishonour hym by comtempt of his cōmaun dementes and by preferringe most vyle creatures before hym but also beareth a secrete hatred and grudge against his maiestie and woulde yf it lay in his
destruction both of bodye and sowle with as greate diligence as they can VVhat wise man then would but feare in such a case whoe coulde eate or drincke or sleepe quietlye in his bedd vntill by the holye sacrament of penance he had discharged his conscience of mortall synne a litle stone fallinge from the howse vpon his head or his horse stumblinge vnder him as he rydeth or his enymie meetinge hym on the highe waye or an agew comminge with eatinge or drinckinge a litle to muche or ten thowsande chaun ces besydes wherof he standeth dailie and howerlye in daunger may ridd him of this lyfe and put hym in that case as no creature of this word nor anye continuance of time shal be able to delyuer hym thence againe And whoe then wolde not feare whoe wolde not tremble our lorde of his mercye geeue vs his holye grace to feare hym as we should doe and to make suche accounte of his iustice as he by threatninge the same wolde haue vs to doe And then shall not we delay the tyme but resolue our selues to serue hym whiles he his content to accept of our seruice and to pardon vs all our offences if we woulde once make this resolution from our harte An other consideration for the further iustifyinge of godes iudgementes and declaration of our demerit taken from the maiestie of God and his benefites towardes vs. CHAP. VII ALbeit the most parte of Christians through their wicked lyfe arriue not to that state wherin holy Dauid was when he sayed to God thy iudgementes o Lord are pleasant vnto me as in deed they are to all those that lyue vertuouselye and haue the testimonie of a good conscience yet at least wise that we maye saye withe the same prophet the iudgementes of our Lorde are trevv and iustified in them selues And againe thovv artiust o Lorde and thy iudgement is right I haue thought good to add a reason or two more in this chapter wherby it maye appeare how greate our offence is towardes God by sinninge as we doe and how righteous his iudgementes and iustice are against vs for the same And first of all is to be considered the maiestie of hym agaynst whome we sinne for most certaine it is as I haue noted before that euerie offence is so muche the greater more greeuous by how muche greater and more noble the person is against whome it is done and the partie offendinge more base and vile And in this respect God to terrisie vs from offendinge hym nameth hym selfe often with certayne titles of maiestie as to Abraham I am an ommipotent Lorde And agayne heaven is my seate and the earth is my footestoole And againe he cōmaunded Moyses to say to the people in his name this ambassage harden not your neckes any longuer for that your Lord and God is a God of godes and 〈◊〉 Lorde of lordes a greate God both potent and terrible vvhich accepteth nether person nor brybes First then I saye consider gentle Christian of what an infinite maiestie he is whome thow a poore woorme of the earth hast so often and so contemptuousely offended in this lyfe VVe see in this worlde that no man dareth to offende openly or say a worde against the maiestie of a prince within his owne dominions and what is the maiestie of all the princes vpon earthe compared to the thowsandth parte of the maiestie of god whoe with a worde made both heauen and earthe and all the creatures therin and with halfe a worde can destroie the same againe whome all the creatures which he made as the Angels the heauens and all the elemētes besides doe serue at a becke and dare not offend onlye a sinner is he which emboldeneth hym selfe against this maiestie and feareth not to offend the same whome as the holye Catholique Churche dothe professe daylie in her preface to the blessed sacrifice the Angels do praise the dominations doe adore the powers do tremble the highest heauens together with Cherubins and Seraphins doe daylie honour and celebrate Remember then deare brother that euerie tyme thow doest cōmitt a sinne thow geeuest a blow in the face to this greate maiesticall God whoe as S. Paule sayeth dwelleth in an 〈◊〉 light which no man in this world can abyde to looke vpon As also it appeareth by the example of S. Iohn euangelist whoe fell downe dead for very feare at the appearance of Christ vnto hym as him selfe testifieth and when Moyses desired to see God once in his lyfe and made humble petition for the same God aunswered that no man could see hym and lyue but yet to satisfie his request and to shew hym in parte what a terrible and maiesticall God he was he tolde Moyses that he should see some peece of his glorie mary he added that it was needfull he shoulde hyde hym selfe in the hole of a rocke and be couered with godes owne handes for his defence while God or rather an Angell sent from God as all deuines doe interprete dyd passe by in glorie And when he was past God tooke awaye his hande and suffered moyses to see the hynder partes onlye of the Angell which was notwithstandinge most terrible to beholde The prophet Daniell a so describeth the maiestie of this God shewed vnto hym in visiō in these wordes I did see saieth he vvhē the thrones vvere set the olde of man manye dayes sat dovvne his apparell vvas as vvhite as snovv his heare lyke vnto pure vvoolle his throne vvas of a flame of fyre and his chariottes vvere burninge fyre a svviste fludd of fyre came from his face a thovvsand thovvsandes did serue hym and ten thovvsand hundred thovvsands did assist him he sat in iudgement and the bockes vvere opened before hym All this and much more is recorded in scripture to admonishe vs therby what a prince of maiestie he is whome a synner offendeth Imagine now brother myne that thow seest this greate kynge sittinge in his chairc of maiestie with chariottes of fire vnspeakable light and infinite millions of Angels aboute hym as the scripture reporteth Imagine further which is most trew that thow seest all the creatures in the world stand in his presence and tremblinge at his maiestie and most carefullie attendinge to doe that for which he created them as the heauens to moue aboute the Sonne moone and starres to geeue light the earth to bringe foorth sustenance and the lyke Imagine further that thow seest all these creatures how bigge or litle so euer they be to hange and depende onlye of the power vertue of God wherby they stande moue and consist and that there passeth from God to eche creature in the world yea to euerie parte that hath motion or beinge in the same some beame of his vertue as from the sunne we see infinite beames to passe into the ayer Cōsider I say that no one parte of anye creature in the world
these doe ensew a greate number of benefites together as to vs beinge now made the children and deare frindes of God and euerie one of them of infinite price and valew As the gvft of the holy sacramentes left for our comforte and preseruatiō beinge nothinge els but conduits to conuey godes grace vnto vs especialie these two which appertaine to all to witt the sacramēt of penance and of his blessed bodye bloode whereof the first is to purge our sowles from sin the seconde to feede and cōforte the same after she is purged The first is as a bathe made of Christ his owne bloode to washe and bath our woundes therein the seconde as a most comfortable and riche garment to couer our sowle withall after 〈◊〉 is washed In the first Christ hath left all his authoritie withe his spouse the church which he hath in heauen to remit sinnes in the seconde he hath left him selfe his owne fleshe and bloode to be a pretious foode to cherishe her withall Besides all these there is yet an other gift named our preseruation wherby God hath preserued vs from so manie daungers into whiche other haue fallen and wherin we had fallen also yf gods holye hande had not stayed vs as from heresie and infidelitie and manie other greeuous sinnes and especiallie from death damnation which longe a goe by our wickednes we deserued to haue bene executed vpon vs. Also there are the benefites of godlie inspirations and admonitiōs whereby God hath often both knocked in wardlye at the dore of our conscience and warned vs outwardley by so many wayes and meanes as are good bookes good sermōs good exhortations good compagnie good example of others and a hunderd meanes els which he at diuers tymes hath and doth vfe thereby to gaine vs and our sowles vnto his eternall kingdome by stirringe vs to abandon vitious lyfe and to betake our selues to his holy and sweete seruice All whiche rare and singuler benefites beinge measured ether accordinge to the valew of them selues or accordinge to the loue of that harte from which they do proceede ought to moue vs most vehementlie to gratitude towardes the geeuer VVhich gratitude shoulde be to resolue our selues at length to serue hym vnfaynedlie and to prefer his fauoure before all wordlye or mortall respectes what soeuer Or yf we can not obtaine so muche of our selues yet at leastwise not to offende hym anye more by our sinnes and wickednes There is not so feerse or cruell a nature in the worlde as I noted before but is mollified allured and wonne by benefites And stories do make reporte of straunge examples in this kynde euen among brute beastes as of the gratitude of lyons dogges and the lyke towardes their maisters and benefactours Onlie an obstinate sinner is he among all the sauage creatures that are whome nether benefites can moue nor curtisies can mollifie nor promises can allure nor gyftes can gayne to the faithfull seruice of God his Lorde and maister The greatest synner that is in the worlde if he geeue his seruaunte but twentie nobles a yere or his tennant some litle farme to lyue vppon and yf for this they serue hym not at a becke he cryeth out of their ingratitude and yf thei shoulde further malitiouslie seeke to offende hym and to ioyne with his professed enimye against him how intollerable a matter woolde it seeme in his sight and yet he hym selfe dealinge muche more ingratfullie and iniuriouslie with God thinketh it a matter of no consideration but easely pardonable I saie he dealeth more ingratfullie with God for that he hath receaued a thowsand for one in respect of all the benefites that a mortall man can geeue to an other For he hathe receaued all in all from God the bread wich he eateth the grounde which he treadeth the light which he beholdeth together with his eyes to see the sunne and fynallye what so euer is within or without his bodie as also the mynde with the spirituall gyftes therof wherof eche one is more worth then a thowsand bodies I say also that he dealeth more iniuriouslie with God for that notwithstandinge all thes benefites he serueth godes open enemie the deuill and committeth dailie synne and wickednes which God hateth more then anye harte created can hate a mortal enemye beinge that in verye deede whiche persecuted his Sonne our Saueoure with such hostilitie as it tooke his most precious lyfe from hym nayled hym fast to the woode of the crosse Of this extreme ingratitude and iniurie God hym selfe is enforsed to complaine in diuers places of the scripture as where he saithe Retribuebant mihi mala pro bonis They returned me home euill for good And yet much more vehementlie in an other place he calleth the heauens to witnes of this iniquitie sayinge Obstispescite coeli super haec O you heauens be you astonisned at this As yf he should saye by a figuratiue kynde of speeche goe out of your wittes you heauens with meruaile at this incredible iniquitie of man to wardes me For so he expoundeth the whole matter more at large in an other place Audite caeli auribus percipe terra harken ye heauens and 〈◊〉 earth bende hither thine eares filios enutriui exaltaui ipsi autem spreuerunt me I haue norished vp children and haue exalted them and now they contemne me VVhat a pitefull complainte is this of God against most vile and base wormes of the earth but yet God amplyfieth this iniquitie more by certaine examples and comparisons The oxe sayeth he knoweth his owner and the asse knoweth the maunger of his Lord and maister but yet my people knoweth not me Wo be to the synfull nation to the people loden vvith iniquitie 〈◊〉 this naughtie seede to wicked children VVhat complaint can be more vehement then this what threatninge can be more dreadfull then this woe commynge from the mouth of hym which may punishe vs at his pleasure VVherefore deare brother if thow haue grace cease to be vngratefull to god any longer cease to offend hym whiche hath by so many waies preuented the withe benefites cease to render euill for good hatred for loue contempt for his fatherlie affection towardes the. He hath done for the all that he can he hath geeuen the all that thow art yea and in a certayne maner all that he is worthe hym selfe and meaneth besydes to make the partaker of all his glorie in the world to come and requireth no more for all this at thy handes but loue and gratitude O deare brother why vvilt thow not yelde hym this why wilt thow not doe as muche to him as thow wooldst haue an other mā to doe to the for lesse then the ten thowsanthe parte of thes benefites which thow hast receaued for I dare well saye that if thow haddest geeuen a man but an almes at thy dore thow wooldest thinke hym bounde to loue
the for it albeit thow haddest nothinge in thee worthe loue besydes But now thy lorde besydes thes his gyftes hath infinite causes to make the loue hym that is all the causes which any thinge in the worlde hath to puchase loue and infiinte more besydes For yf all the perfections of all thinges created in heauē and in earth which doe procure loue were put together in one as all their bewtie all their vertue all their wisedome all their sweetnes all their nobilitie all their goodnes and the lyke yet thy lorde Sauycur whome thow contēnest doth passo all this and that by infinite and infinite 〈◊〉 for that he is not onlie all thes thinges together but also he is verie bewtie it selfe vertue it selfe wisedome it selfe sweetenes it selfe nobilitie it selff goodnes it selff and the verie fountaine and welspringe where hence all thes thinges are deriued by litle peeces and parcels vnto his creatures Be a shamed then good Christian of this thy ingratitudo to so greate so good beuntifull a Lord and resolue thy selfe for the tyme to come to amende thy course of lyfe and behauyour towardes hym Say with the prophet which had lesse cause to saye so then thow Domine propitiaro peccato meo multum est enim O lord pardon me myne offence for it is greate in thy sight I know there is nothinge o lorde which dothe so muche displease the or drye vpp the fountaine of thy mercye so byndeth thy handes from doinge good as ingratitude in the receyuers of thy benefites wherin hetherto I haue exceeded all others but I haue done it o lord in myne ignorance not conslderinge thy gyftes vnto me nor what accounte thow wouldest demaunde againe of the same But now seinge thow hast vouchsafed to make me woorthie of this grace also wherby to see and knowe myne owne state and defaut I hope hereafter by direction of the same grace of thyne to shew my selfe a better childe towardes the. O lord I am ouercome at the lēgthe with cōsideratiō of thy loue and how can I haue the harte to offend thee hereafter seinge thow hast preuented me so manye wayes with benefites euē when I demaunded not the same can I haue handes euermore to sinne against thee whiche hast geeuen vpp thyne owne most tender handes to be nayled on the crosse for my synnes heretofore no no it is to greate an iniurie against thee o lord woe worth me that haue donne it so often heretofore But by thy holye assistance I trust not to returne to suche iniquitie for the tyme to come to which o lord I beseeche the for thy mercie sake from thy holie throne of heauen to saie amen Of vvhat opinion and feelinge vve shal be to vvchinge these matters at the tyme of our deathe CHAP. VIII THe holy scriptures doe teach vs and experience maketh it plaine that duringe the tyme of this lyfe the commodities preferments and pleasures of the worlde doe possesse so stronglye the hartes of manye men and doe holde them chayned with so forcible enchauntmentes beinge forsaken also vpon their iust desertes of the grace of God saye and threaten what a man can and bringe against them all the whole scripture euen from the begynninge of genesis to the end of the Apocalips as in deede it is all against synne and synners yet will it preuaile nothinge with them beinge in that lamentable case as other they beleeue not or esteeme not what so euer is saide to that purpose against their setled lyfe aud resolution to the contrarye Of this we haue infinite examples in scripture as of Sodome and Gomorra with the cities aboute which could not heare the war ninges that good Lot gaue vnto them Also of Pharao whome all that euer Moyses could doe ether by signes or sayinges moued nothinge Also of Iudas whoe by no faire meanes or threatninges vsed to him by his maister would change his wicked resolution But especialye the prophets sent from God from tyme to tyme to disswade the people from their naughtie lyfe and consequentlye from the plagues hanginge ouer them doe geeue abundant testimonie of this complainiage euerie where of the hardnes of synners hartes that wold not be moued with all the exhortations preachings promisses allurementes exclamations threatnings thunderinges that they could vse The prophet zacharie shall testifie for all in this matter whoe saieth of the people of Israell a litle before theire destruction Hoc ait do minus exercituum et ce This sayeth the Lorde of hostes iudge iustlie and so forthe And presentlie he addeth And they vvould not attende but turninge their backes uvent auvaye and stopped their eares to the ende they might not heare and they did put their hartes as an adamant stone to the end they might not heare the lavve and the vuordes vvhich God did send in his spirite by the handes of the former prophetes vvherby godes greate indignation vvas sturred vpp This then is and alwayes hath ben the fashion of worldlinges reprobate persons to harden their hartes as an adamant stone against anye thinge that shal be tolde thē for the amendement of their liues and for the sauinge of their soules VVhyles they are in healthe and prosperitie they will not know God as in an other place he complaineth Marye yet as the prophet saieth God will haue his daye withe thes men also when he wil be knowen And that is cognoscetur dominus iudicia faciens God vvill è knovven uvhen he begynneth to doe iudgment and this is at the daye of deathe which is the next dore to iudgement as S. Paule testifieth sayinge it is appointed for euill men once to dye and after that ensewe 〈◊〉 This I saye is the day of God most terrible sorowfull and full of tribulation to the wicked wherin God wil be knowen to be a righteous God and to restore to euerye man accordinge as he hath donne vvhile he liued As S. Panle sayeth or as the prophet describeth it he vvilbe knovven then to be a terrible God and such a one as taketh avvaye the spirite of princes a terrible God to the kynges of the 〈◊〉 At this daye as there wil be a greate change in all other thinges as mirth wil be turned into sorow laughinges into weepinges pleasures into paynes stoutnes into feare pryde into dispaire and the like so especiallie will there be a straunge alteration in iudgemēt and opinion for that the wisedome of God wherof I haue spoken in the former chapters and which as the scripture saieth is accounted folye of the wise of the vvorld will then appeare in her likenes as it is in verie deede wil be confessed by her greatest enimyes to be onlietrew wisedome and all carnall wisdome of worldlinges to be meere folye as God callethe it This the holye scripture setteth downe clerelye when it describeth the verie speeches and lamentations of the wise men of this
or no that is whether thou haue so muche good will and holie manhode in thee as to bestowe the paynes of a vertuouse lyfe yf it be rather to be called paynes than pleasure required for the gayning of this kingdome This is the question this is the verie whole issue of the matter hitherto hath appertayned what soeuer hath bene spoken in this booke before ether of thy particular end or of the Maiestie bowntie and iustice of God and of the account he will demaund of thee also of the punishement or rewarde layd vp for thee All this I saye was meant by me to this onelie end that thou measuring the one parte the other shouldest finallie resolue what thou woldest doe and not to passe ouer thy time in careles negligence as manye doe neuer spyeing their own errour vntill it be too late to amend yt For the loue of God then deare brother and for the loue thou bearest to thy owne soule shake of this daungerouse securitie whiche fleshe and bloode is wonte to lulle men in and make some earnest resolution for looking to thy soule for the lyfe to come Remember often that woorthie sentence Hoe momentum vnde pendet aeternitas This lyfe is a moment of time whereof all eternitie of lyfe or deathe to come dependeth Yf it be a moment and a moment of so great importance how is it passed ouer by worldly men with so litle care as it is I might haue alleaged here infinite other reasons and considerations to moue men vnto this resolution whereof I haue talked surelie no measure of volume were sufficient to 〈◊〉 so much as might be sayd in this matter For that all the creatures vnder heauen yea and in heauen it selfe as also in hell all I saye from the first to the last are argumētes and motiues vnto this poynt all are bookes and sermons all doe preache and crye some by their punishement some by their glorie some by their beautie and all by their creation that we ought without delay to make this resolutio and that all is vanitie all is folye all is iniquitie all is miserie beside the onelie seruice of our maker and redymer But yet not withstāding as I haue sayed I thought good onelie to chuse out these few considerations before layed downe as cheefe and principall among the rest to worke in any true Christian hart And yf these can not enter with thee good reader litle hope is there that any other wolde doe thee good VVherefore heere I end this first parte reseruing a fewe things to be sayd in the second for remouing of some impedimēts which our spirituall aduersarie is wōt to cast against this good woor ke as against the first stepp to our salauation Our Lord God sauiour Iesus Christ which was content to paye his own bloode for the purchasing of this noble inheritance vnto vs geue vs his holy grace to esteeme of it as the great waight of the matter requireth and not by negligence to leese our portions therin The end of the first parte THE SECOND PART OF THIS FIRST BOOKE Of impedimentes that lett men from this resolution and first of the difficultie or hardnesse uuhiche seemeth to many to be in vertuouse lyfe CHAP. I. NOtwithstanding all the motiues and consideratiōs before sett downe for inducing men to this necessarie resolution of seruing God for their saluatiō there want not many Christiās abrodeī the world whose hartes ether intangled with the pleasures of this lyfe or geuen ouer by God to a reprobate sense doe yeeld no whit at all to this batterie that hath bene made but sheweing them selues more hard than adamant doe not onelie resist and contemne but also doe seek excuses for their slothe and wickednesse and do alleage reasons of their own perdition Reasons I call them according to the cōmon phrase though in deede there be no one thing more against reason than that a man shoulde become enemye to his own soule as the scripture affirmeth obstinate sinners to bee But yet as I say they haue their excuses And the first and principall of all ys that vertuouse lyfe is painfull and harde and therfore they can not endure to solow the same especiallie such as haue bene brought vp delicatlye and neuer were acquainted with such asperitie as they saye we require at their hands And this is a great large and vniuersall impedimēt which stayeth infinite men from embracinge the meanes of their saluation For which cause yt is fullie to be answered in this place First then supposing that the way of vertue were so hard in deede as the enemie maketh it seeme yet might I well saye with S. Iohn Chrisostom that seeyng the rewarde is so great and infinite as now we haue declared no labour should seeme great for gayning of the same Agayne I might say with holy S. Austen That seeing we take dayly so great payne in this worlde for auoyding of small incōueniences as of sicknes imprysonemētes losse of goodes and the lyke what paynes should we refuse for auoyding the eternitie of hell fyre sett downe before The first of these cōsideratiōs S. Paul vsed when he sayd the sufferinges of this lyfe are not uvorthie of the glorie vvhich shall be reuealed in the next The second S. Peter vsed when he sayed seeing the heauenes must be dissolued and Christ come in Iudgement to restore to euery man according to his woorkes what maner of men ought we to be in holy conuersation As whoe wold say No labour no paynes no trauayle ought to seeme hard or greate vnto vs to the ende we myght auoyde the terrour of that daye S. Austen asketh this question what we thinke the riche gloutton in hell wolde doe yf he were now in this lyfe again wolde he take paynes or no wolde he bestyrre hym selfe rather than turne into that place of torment againe I might adde to this the infinite paynes that Christ tooke for vs the infinite benefites he hathe bestowed vpon vs the infinite sinnes we haue cōmitted against hym the infinite examples of Saincts that haue trooden this pathe before vs in respect of all whiche we ought to make no boones at litle paynes and labour yf it were true that gods seruice were so trauailsome as many doe esteeme yt But now in verie deede the matter is nothing so and this is but a subtile deceate of the enemie for our discouragemēt The testimonie of Christ hym selfe is cleare in this poynte Iugum meum suaue est onus meum leue My yooke is sweete and my burden light And the dearlie beloued disciple S. Iohn who had best cause to know his maisters secret herein sayeth playnlie Mandata eius grauia non sunt hys commaundements are not greeuouse VVhat is the cause then why so many men doe conceaue suche a difficultie in this matter surelie one cause is besyde the subtilitie of the deuill which
expectation For that his loue is more tender in deede vpon them that come newlye to his seruice than vpon those whiche haue serued hym of olde as he sheweth playnelye by the parable of the prodigall sonne vvhome he cheryshed vvith much more dalyance and good cheere than he dyd the elder brother which had serued hym of long tyme. And the causes hereof are two the one for the ioye of the new gotten seruant as is expressed by S. Luc in the text the other lest he fynding no consolation at the begynnyng should turne back to Egypt agayne as God by a figure in the children of Israell declareth manyfestlie in these woordes VVhen Pharao had lett goe the people of Israell out of Egypt God brought them not by the countrie of philistines vvhiche vvas the nearest vvaye thinking vvith hym selfe lest perhappes it might repent them yf they should see vvarres streight vvaye ryse agaynst them and so should returne into Egypt agayne Vpon which two causes thow mayest assure thy selfe of singular consolations and comforte in the seruice of God yf thou woold est resolue thy selfe therunto as all other men haue founde before thee and by reason therof haue proued the waye not harde as worldlye men imagine yt but most easie pleasant and comfortable as Christ hathe promised After this priuilege of internall consolation enseueth an other making the seruice of God pleasant which is the testimonie of a good conscience wherof S. Paul made so great accounte as he called it his glorie And the holie ghoste sayeth of it further by the mouthe of the wyse mā Secura mens quast iuge conuiuium a secure mynde or good cōsciēce is as a perpetuall feaste Of which we may inferre that the vertuous man hauing allwayes this secure mynde and peace of conscience lyueth all wayes in festiuall glorie and gloriouse feasting And how then is this lyfe harde or vnpleasant as you imagine In the contrary syde the wicked man hauing his conscience vexed with the priuitie of synne is alwayes tormented with in it selfe as we reade that Cayn was hauing killed his brother Abel Antiochus for his wickednesse done to Ierusalem and Iudas for his treason against his maister and Christ signifieth it generallie of all naughtie men whē he saieth that they haue a worme whiche gnaweth their conscience within The reason wherof the scripture openeth in an other place whē it sayeth All vvickednesse is full of feare geuing testimonie of damnation against it selfe and therfore a troubled cōsciēce alvvaies presumeth oruell matters That is it presumeth cruell thinges to be imminent ouer it selfe as it maketh accoūt to haue deserued But yet further aboue all other holie Iobe most liuelie setteth furth this miserable slate of wiked men in these woordes A vvicked man is provved all the dayes of his lyfe though the tyme be 〈◊〉 hovve long he shall playe the tyrant the sounde of terroure is allvvayes in his eares and althoughe ye be in time of peace yet he alvvay suspecteth some treason against hym he bele eucth not that he can ryse againe from darknesse to light expecting on euery syde the svvoorde to come vppon hym vvhen he sitteth dovvne to eate he remembreth that the day of darkenesse is redy at hand for him tribulation terrifieth hym and anguishe of mynde enuironeth hym euen as a king is enuironed vvith soldiers vvhen he goeth to vvarre Is not this a maruailous description of a wicked cōscience vttered by the holy ghoste hym selfe what can be imagined more miserable than this man which hathe suche a boucherie and slaughterhouse with in his owne harte what feares what anguishes what desperatiōs are heere touched S. Chriso stome discourseth notablie vpō this point Suche is the custome of sinners sayeth he that they supect all thinges they dowte their owne shadowes they are afeard at euery litle noyse they think euery mā that cometh towardes them to come against them If men talke together they think they speak of their sinnes suche a thyng sinne is as it bewrayeth it selfe though no man accuse yt It condemneth it selfe though no man beare witnesse against it It maketh alwayes the sinner fearfull as Iustice doeth the contrarie Heare howe the scripture doeth describe the sinners feare and the iust mans ' libertie The vvicked man flyeth though no man pursue hym sayeth the scripture VVhie doeth he flye yf no man doe pursue him Mary for that he hathe within his conscience an accuser purfueing hym whome alwayes he carieth aboute with hym And as he can not flye from hym selfe so can he not flye from this accuser within his conscience but where soeuer he goeth he is purseued and whipped by the same and his wounde is incurab'e But the' iust man is nothing so The iust man sayeth Salamon is as confident as a lyon Hitherto are the woordes of S. Chrisostome VVherby as also by the scriptures alleaged we take notice yet of an other prerogatiue of vertuouse lyfe which is hope or cōfidēce the greatest treasure the richest Iewell that Christian men haue left them in this lyfe For by this we passe throughe all afflictions all tribulations and aduersities most ioyfullye as S. Iames signifieth By this we say with S. Paul VVe doe glorie in our tribulations knovveing that tribulation vvorketh patience and patience proofe and proofe hoope vvhich confoundeth vs not This is our most strong mightie comfort this is our sure Ancker in all tempestuous times as S. Paul sayeth VVe have a most strong 〈◊〉 sayeth he vvhich doe flye vnto the hope proposed to laye handes on the same vvhich hope vve holde as a sure and firme Ancker of our soule This is that noble galea salutis heade peece of saluatiō as the same Apostle calleth yt which beareth of all the blowes that this worlde can laye vpon vs. And finallie this is the onelie rest set vpp in the harte of a vertuous man that come lyfe come deathe come healthe come sickenesse come wealthe come pouertie come prospertie come aduersitie come neuer so tempestuous stormes of persecution he sitteth downe quietlye and sayeth calmelie with the prophet my trust is in God and therfore I feare 〈◊〉 vvhat flesh can doe vnto me Nay further with holy Iob amiddest all his miseries he sayeth si occiderit me in ipso sperabo yf God should kill me yet wolde I trust in hym And this is as the scripture sayed before to be as confident as a Lyon whose propertye is to shew most courage when he is in greatest perill and nearest his deathe But now as the holy ghoste sayethe non sic impii non sic The wicked can not saie this they haue no parte in this confidence no interest in this consolation Quia spes impiorum peribit sayeth the scripture the hope of wicked men is vayne and shall perish And againe praestolatio impiorum furor
the expectation of wicked men is furie And yet further spes impiorum abhominatio animae The hope of wicked men is abhomination and not a comfort vnto their foule And the reason herof is double First for that in verie deede thoughe they saye the contrarie in woordes wicked men doe not put their hope and confidence in God but in the world in their riches in their strengthe freendes and authoritie and finallie in the deceauing arme of man euen as the prophet expresseth in their persone whē he sayeth VVe haue put a lye for our hope That is we haue put our hope in thiges trāsitorie which haue deceaued vs And this is yet more expressed by the scripture sayeing the hope of vvicked men is as chaffe vvhiche the vvynde blovveth avvaye and as a buble of vvater vvhiche a storme disperseth and as the smoke vvhich the vvynde blovveth abrode and as the remembrance of a gest that stayeth but one daye in his Inne By all which metaphores the holie ghoste expresseth vnto vs bothe the vanitie of the thinges wherein in deede the wicked doe put their trust and howe the same fayleth them after a litle time vppon euery small occasion of aduersitie that falleth owte This is that also whiche God meaneth when he so stormeth and thundreth against those which goe into Egypt for helpe dce put their confidence in the strengthe of Pharao accursing them for the same and promising that it shall turne to their owne confusion which is properlie to be vnderstoode of all those which put their cheefe confidence in wordlie helpes as all wicked men doe what soeuer they dissemble in woordes to the contrarie For which cause also of dissimulation they are called hypocrites by Iob for where as the wyseman sayeth the hope of vvicked men shall perishe Iob sayeth the hope of hypocrites shall parishe calling wicked men hypocrites for that they say they put their hope in God where as in deede they doe put it in the world VVhich thing beside scripture is euident also by experience For with whome doeth the wicked man consult in his affayres and doubtes with God principallie or with the worlde whome doeth he seeke too in his afflictiens whome doeth he call vpon in his syckenes from whome hopeth he comfort in his aduersities to whome yeeldeth he thankes in his prosperities whē a worldlye man taketh in hande any worke of importance doeth he first consult with God about the euent thereof doeth he fall downe on his knees and aske his ayde doeth he referre it wholie or principallie vnto his honour yf he doe not ho we can he hope for ayde therein at his handes how can he repayre to hym for assistance in the daungers and lettes that fall out about the same how can he haue any confidence in hym whiche hathe no parte at all in that woorke It is hypocrisie then as ' Iob truelye sayeth for this man to affirme that his confidence is in God whereas in deede it is in the worlde it is in Pharao yt is in Egypt yt is in the arme of man it is in a lye He buyldeth not his house with the wyse man vpon a rocke but with the foole vpon the sandes and therfore as Christ well assureth him vvhen the rayne shall come and fluddes descend vvyndes blovve al together shall rushe vpon that house which shal be at the hower of his deathe then shall this house fall the fall of yt shal be great Great for the great chaūge which he shall see great for the great horroure which he shall cōceaue great for the great miserie which he shall suffer greate for the vnspekable ioyes of heauen lost great for the eternall paynes of hell fallen into great euery waye assure thy selfe deare brother or els the mouthe of God wolde neuer haue vsed this woorde great And this is sufficiēt for the first reason whye the hope of wicked men is vayne for that in deede they putt it not in God but in the worlde The second reason is for that albeit they should put their hope in God yet lyuing wickedlie it is vayne and rather to be called presumption than hope For vnderstanding wherof it is to be noted that as there are two kynde of fayethes recounted in scripture the one a deade fayeth without good woorkes that is whiche beleeueth all you saye of Christ but yet obserueth not his cōmaundemētes the other a lyuelie a iustifieing fayeth which beleeueth not onelie but also woorketh by charitie as S. Paules woordes are So are there two hopes foloweing these two fayethes the one of the good proceding of a good conscience whereof I haue spoken before the other of the wicked resting in a guyltie conscience which is in deede no true hope but rather presumption This S. Iohn proueth playnlie whē he sayeth Brethren yf our harte reprehende vs not then haue we confidence with God That is yf our harte be not guyltie of wicked lyfe And the vvoordes immediatlie folovveing doe more expresse the same vvhich are these VVhat so euer vve aske vve 〈◊〉 of hym for that vve keepe his commaundementes and doe those thinges vvhiche are pleasing in his sight The same confirmeth S. Paule when he sayeth that the end of Gods commaundementes is charitie from a pure harte and a good conscience VVhich woordes S. Auston expoundinge in diuers places of his woorkes proueth at large that without a good conscience there is no true hope can be conceaued S. Paul sayeth he addeth from a good conscience because of hope for he vvhich hathe the scruple of an euill conscience dispareth to attaine that vvhich he beleeueth And agayne Euery mans hope is in his ovvne consciēce according as he feeleth hym selfe to loue God And agayne in an other booke the Apostle putteth a good cōscience for hope for he onelie hopeth peth uvhich hathe a good 〈◊〉 he vvhome the guylt of an euill conscience doeth prycke retyreth backe from hope and hopeth nothing but his ovvne dānation I might heere repeate a greate many more priuileges and prerogatiues of a vertuouse lyse which make the same easie pleasant and cōfortable but that this chapiter groweth to be long and therfore I will onelie touche as it were in passing bye two or three other pointes of the moste principall which notwithstanding wold requyre large discourses to declare the same according to their dignities And the first is the inestimable priuilege of libertie freedome which the vertuouse doe enioye aboue the wicked according as Christ promiseth Ī these woordes If you abyde in my commaundementes you shal be my scholares in deede you shall knouve the trueth and the trueth shall set you free VVhich woordes S. Paul as it were expounding sayeth vvhere the spirit of our lord is there is freedome And this freedome is meant from the tyrannye and thraldome of our corrupt sensualitie and
thou shall enioye it the next weeke or no. The holye prophet beginnyng his seuentithe and second Psalme of the daungerous prosperitie of worldlie men vseth these woordes of admiration Hovu good a God is the God of Israel vnto them that be of a ryght hart And yet in all that Psalme he dothe nothing els but shewe the heauie iustice of God towardes the wicked euen when he geueth the moste prosperities and worldlie wealth and his conclusion is beholde o Lord they shall perishe uvhich departe from thee thou hast destroyed all those that haue broken theyr faythe of vvedlocke vuith the. By which is signified that how good soeuer God be vnto the iust yet that pertayneth nothing to the releefe of the wicked whoe are to receyue iust vengeance at his handes amyddest the greatest mercies bestowed vpon the godlie The eyes of our Lorde are vpon the iust sayeth the same prophet and his eares are bent to heare their praeyers but the face of our Lord is vpon them that doe euill to destroye theyr memorie from ovvt the earthe It was an olde practise of deceyuing prophettes resisted stronglie by the prophettes of God to crye peace peace vnto wicked mē when in deed theyr was nothing towardes them but daunger swoord and destruction as the true prophetes fortolde and as the euent proued VVherfore the prophet Dauid geueth vs a notable and sure rule to gouerne our hope and confidence withall sacrificate sacrificium iustitiae sperate in domino doe you sacrifice vnto God the sacrifice of righteousnes and then trust in hym VVherwith S. Iohn agreeth when he sayeth yf our harte or conscience doe not reprehend vs for wicked lyfe then haue vve confidence vvith God as whoe wolde saye yf our conscience be guyltie of lewde and wicked lyfe and we resolued to dwell continue therin then in vaine haue we confidence in the mercyes of God vnto whose iust iudgement we stand subiect for our wickednes It is most wounderfull and dreadfull to consider how God hath vsed him selfe towardes his best beloued in this worlde vppon offence geuen by occasion of sinne how easelye he hath chaunged countenāce how soone he hath brocken of frendshype how straitlie he hath taken accompt and how seuerelye he hath punished The Angells that he created with so greate care and loue to whome he imparted so singular priuileges of all kinde of perfections as he made them almost verie goddes in a certaine maner committed but onelie one sinne of pride against his maiestie and that onelie in thought as diuines doe holde and yet presentlie all that good will and fauour was chaunged into iustice and that also so seuere as they were throwen downe to eternall tormentes without redemption chayned for euer to abyde the rigoure of hell fire and intollerable darkenes After this God made hym selfe an other newe freēde of fleshe and bloode which was our father Adam in paradise where God conuersed with hym so freendlie and familiarlie as is most wounderfull to considere he called hym he talked with hym he made all creatures in the world subiect vnto him he brought them all before hym to the ende that he and not God should geue them their names he made a mate and companion for hym he blessed them bothe and finallie shewed all possible tokens of loue that might be But what ensewed Adam cōmitted but one sinne and that at the entisement of an other and that also a sinne of small importāce as it may seeme to mans reason beyng but the eating of an aple forbidden And yet the matter was no soner done but all frendship was broken betwene God and hym he was thrust owt of paradise condemned to perpetuell miserie and all his prosperitie to eternall damnatiō together with him selfe yf he had not repented And how seuerelie this greuous sentence was executed afterwarde maye appeare by the infinite millions that went to hell for this sinne for the space of sower thousand yeres that passed before it was ransomed whiche finallie could not be done but by the cōming downe of gods owne sonne the second persone in Trinitie into this fleshe and by his intollerable sufferinges deathe in the same The two miracles of the world Moyses and Aaron were of singular authoritie and fauour with God in so muche as they coulde obtayne any thyng at his handes for other men And yet when they offended God once them selues at the waters of contradiction in the desert of Sin for that they dowted somewhat of the miracle promised to them from God and therby dyd dishonoure his maiestie before the people as he sayeth they were presentlie rebuked moste sharpelye for the same and thoghe they repented hartilye that offence and so obtayned remissiō of the fault or guilt yet was there layd vpon them a greuous punishement for the same and that was that they should not enter them selues into the land of promise but should dye when they came within the sight therof And albeit they entreated God moste earnestlie for the release of this penance yet could they neuer obtayne the same at his handes but alwayes he answered them seing you haue dishonoured me before the people you shall dye for it shall not enter into the land of promise In what speciall great fauour was Saul with God when he chose hym to be the first kyng of his people caused Samuel the prophet so muche to honour hym and to anoynt hym prince vppon gods owne inheritance as he calleth it when he commended hym so muche and tooke suche tender care ouer him An yet afterwad for that he bracke gods commaundement in reseruing certaine spoyles of warre whiche he should haue destroyed yea thoughe he reserued them to honour God withall as he pretended yet was he presentlie cast of by God degraded of his dignitie geuen ouer to the handes of an euell spirite brought to infinite miseries thoghe he shifted owt for a tyme and finallie so forsaken and abandoned by God as he slew hym selfe his sonnes were crucified on a crosse by his enemies and all his familie and linage extinguished for euer Dauid was the chosen and deare freend of God and honoured with the tytle of one that vvas according to gods ovvne hart But yet as soone as he had sinned the prophet Nathan was sent to denounce gods heauie displeasure and punishement vpon hym And so it ensued not withstanding his greate and voluntarie penance that him selfe added for the pacifieing of gods wrathe by fasting prayer weeping wearing of sacke eating of ashes the lyke By which is euident that how great gods mercie is to the that feare hym so great is his iustice to them that offend hym The scripture hath infinite examples of this matter as the reiection of Cain and his posteritie streight vpon his murder The pitifull drowning of the whole worlde in
well noteth that this was but one particular acte of Christ which maketh no generall rule euē as we see that a temporall prince perdoneth some tyme a malefactor when he is come to the verie place of execution yet vvere it not for euerie malefactor to trust therupon For that this is but an extraordinarie acte of the prince his fauoure and nether shewed nor promised to all mē Besides this this act was a speciall miracle reserued for the manifestation of Christ his power and glorie at that howre vpon the crosse Agayne this acte was vpon a moste rare confession made by the theefe in that instant when all the world forsooke Christ and euen the Apostles them selues ether dowted or lost their faithe of his godhead Beside all this the confession of this theefe was at suche a time as he could nether be baptized nor haue further tyme of penance And we holde that at a mans first conuersion there is required no other penance or satisfaction at all but onelye to be baptised for the gayning of heauen But it shall not be amysse perhappes to put to S. Austens verye woordes vpō this matter For thus he writeth It is a remedyles perill when a man gyueth hym selfe ouer so muche to vices as he forgetteth that he must geue accompt therof to God! and the reason whye I am of this opinion is for that it is a greate punishement of sinne to haue lost the feare and memorie of the iudgement to come ce But dearlie beloued least perhappes the newe felicitie of the beleeuing theefe on the crosse doe make any of you too secure and remisse least peraduenture some of you saye in his harte my guyltie conscience shall not trouble nor torment me my naughtie lyfe shall not make me verie sadde for that I see euen in a moment all sinnes forgeuen vnto the theefe we must consider first in that theefe not onelye the shortnes of his beleefe and confession but his deuotion and the occasiō of that tyme euen when the perfectiō of the iust dyd staggar Secōdlie shew me the faith of that theefe in thy selfe and then promise to thy selfe his felicitie The deuill doeth put into thy heade this securitie to the ende he may bryng thee to perdition And it is vnpossible to number all them which haue perished by the shadowe of this deceitfull hope He decerueth him selfe and maketh but a Ieste of his owne damnation whiche thinketh that gods mercie at the last daye shall help or releeue hym It is hatefull before God when a man vpon confidēce of penance in his olde age dothe sinne the more freelie The happie theefe wherof we haue spoken happie I saye not for that he layed snares in the waye but for that he tooke holde of the waye it selfe in Christ layeing handes on the praye of lyfe and after a straung maner makyng a bootie of his owne deathe he I saye nether dyd deferre the tyme of his saluation wittinglie nether dyd he deceytfullie put the remedye of his state in the last moment of his lyfe nether dyd he desperatlie reseruo the hope of his redēption vnto the howre of his deathe nether had he any knowlege ether of religion or of Christ before that tyme. For yfhe had perhappes he wold not haue bene the last in number amōg the Apostles which was first in the kyndome of heauen By these woordes of S. Austen we are admonyshed as you see that this particular facte of Christ maketh no generall rule of remission to all men not for that Christ is not allwayes redye to receyue the penitent as he promiseth but for that euerie man hath not the tyme or grace to repent as he should at that howre according as hath beene declared before The generall waye that God proposeth to all is that whiche S. Paul sayeth Finis secundum opera ipsorum The ende of euill men is according to their workes Looke how they lyue and so they dye To that affect sayeth the prophet Once God spake and I heard theese tvvo things from his mouthe Povver belongeth to God and mercie vnto thee o Lord for that thou vviltrender to euerie man according to his vvorkes The wyse mā maketh this playne sayeing the waye of sinners is paued with stones and their ende is hell darkenes and punishmentes Finallie S. Paul maketh this generall and peremptorie conclusion Be not deceyued God is not mocked looke vvhat a man sovveth and that shall he reape He that savveth in fleshe shall reape corruption he that sovveth in spirit shall reape lyfe euerlasting In vvhiche vvoordes he doeth not onelie laye dovvne vnto vs the generall rule vvherto vve must trust But also saieth further that to persuade our selues the contrarie therof vvere to mocke and abuse God vvhiche hathe layed dovvne this lavv vato vs. Notvvithstanding as I haue sayd this barreth not the mercie of God from vsing a priuilege to some at the verie last cast But yet miserable is that man vvhiche placeth the Ancker of his eternall vvealthe or vvoe vpon so tyclesome a point as this vs. I call it ticlesome for that all diuines vvhiche haue vvriten of this matter doe speake verie dovvtfullie of the penance or conuersion of a man at the last ende And althoughe they doe not absolutely condemne yt in all but doe leaue it as vncertaine vnto gods secret iudgement yet doe they incline to the negatiue parte doe alleage fovver reasons for vvhiche that conuersion is to be dovvted as insufficient for a mans saluation The first reason is for that the extreeme feare and paines of deathe being as the philosopher sayeth the moste terrible of all terrible thinges doe not permitt a man so to gather his spirites and senses at that tyme as is required for the treating of so vveightie a matter vvith God as ys our conuersion and saluation And yf we see often that a verie good man can not fyxe his mynde earnestlie vpon heauenlie cogitations at suche tyme as he is troubled with the passions of cholique or other sharpe diseases how muche lesse in the anguishes of deathe can a vvorldlie man doe the same beinge vnaequainted with that exercise and loaden with the guilt of many and greate sinnes and cloyed with the loue bothe of his bodie and thinges belonginge thervnto The second reason is for that the conuersion which a man maketh at the last daye is not for the most parte voluntarie but vpō necessitie and for feare suche as was the repentance of Semei whoe hauing greeuouslie offended king Dauid in tyme of his afflictiō afterward when he sawe hym in prosperitie againe and hym selfe in daunger of punishement he came and foll downe before hym asked hym forgyuenes with teares But yet Dauid well perceyued the matter how it stoode therfore thoughe he spared him for that daye wherein he wolde not trouble the myrthe with execution of iustice yet after he gaue order that he should be
a league with deathe and haue made a bargayne with hell it selfe whiche is as muche to saye as if they had sayde trouble vs not moleste vs not with thy persuations spend not thy woordes and labour in vayne talke vnto others whoe are not yet setled lett them take heauen that take it will we for our partes are resolued we are at a pointe we haue made a league that must be kept we haue made a bargaine that must be perfourmed yea thoghe it be with hell and death euerlasting It is a wounderfull furie the obduratioÌ„ of a hard hart and not without cause compared by the prophet as I haue shewed before to the willfull furie rage of serpentes And an other place of scripture describeth it thus Durus es neruus ferreus ceruix tua froÌ„s tua aerea Thou art hard harted and thy neck is a sinowe of yron and thy forehead is of brasse VVhat can be more vehementlie spoken to expresse the hardnesse of this mettall but yet S. Barnard expresseth it more at large in these woordes Quid ergo cor durum and what is theÌ„ a hard harte and he answereth immediatlie A hard hart is that whiche is nether cutt by compunction nor softened by godlynes nor moued with prayers nor yeeldeth to threatning nor is any thing holpen but rather hardyned by chastening A hard hart is that whiche is ingreatefull to gods benefites disobedient to his counsails made cruell by his iudgementes dissolute by his allurementes vnshamefast to filthines feareles to perils vncourteous in humane affaires recheles in matters pertayning to God forgetfull of things past negligent in things present improuident for things to come By this description of S. Barnard it appeareth that a hard harte is almost a desperate and remedyles disease where it falleth For what will you doe sayeth this good father to amend it yf you laye the greuousnes of his sinnes before hym he is not touched with compunction Ys you alleage hym all the reasons in the world why we ought to serue god and why we ought not to offend and dishonoure hym he is not mollified by this consideration of piotie Yf you wold request hym and beseeche hym with teares euen on your knees he is not moued Yf you threaten gods wrathe against hym he yeeldeth nothing therunto Yf God scourge hym in deede he waxeth furious becoÌ„meth much more hard tha before If God bestowe benefites on hym he is vngratefull Yf he counsaile hym for his saluation he obeyeth not Yf you tell hym of gods secrete seuere iudgemeÌ„tes it dryueth hym to desperation and to more crueltie Yf you allure hym with gods mercie it maketh him dissolute If you tell him of his owne filthines he blusheth not If you admonishe him of his perils he feareth not If he deale in matters towardes meÌ„ he is prowde vncurteous If he deale in matters towardes God he is rashe light and contemptuous Finallie he forgetteth what soeuer hath passed before him towardes other men ether in rewarde of godlines or in punishement of sinners For the time present he neglecteth it nor maketh any account of vsing it to his benefite And of things to come ether of blisse or miserie he is vtterlie vnprouident nor will esteeme therof laye you them neuer so ofteÌ„ or vehementlie before his face And what waye is there then to doe this man good Not without greate cause surelie dyd the wyse man pray so hartilie to God Animae irreuerenti infrumitae ne tradas me delyuer me not ouer o Lord vnto a shamelesse vnrulie foule that is vnto a hard and obstinate harte VVherof he geueth the reason in an other place of the same booke Cor enim durum habebit male in nouissimo for that a hard 〈◊〉 shal be in an euill caâ—…e at the last daye Oh that all hard harted people wolde note this reason of the scripture But S. Barnard goeth on and openeth the terrour heerof more fullie when he sayeth Nemo duri cordis salutem vnque adeptus est nisi quem forte miserans deus abstulit ab eo iuxta prophetam cor lapideum dedit cor carneum There vvas neuer yet hard harted man saued except perchaunce God by his mercie dyd take awaye his stonye harte geue hym a harte of fleshe according to the prophet By whiche vvoordes S. Bernard signifieth and proueth ovvt of the prophet that there are two kyndes of hartes in men the one a fleshie hart vvhich bleedeth yf you but prick it that is it falleth to contrition repentance teares vpon neuer so small a checke for sinne The other is a stony hart vvhich yf you beate and buffet neuer so muche vvith hammers you may as soone breake it in peeces as ether beÌ„d it or make it bleede And of these two hartes in this lyfe dependeth all our miserie or felicitie for the lyfe to come For as God vvhen he vvolde take vengeance of Pharao had no more greuous vvaye to doe it than to saye Indurabo cor Pharaonis I vvill harden the hart of Pharao that is as S. Austen expoundeth I vvill take awaye my grace and so permitt hym to harden his owne harte so when he wolde shew mercie to Israel he had no more forcible meanes to expresse the same than to saye I vvill take avvaye the stony hart ovvt of your fleshe and geue you a fleshie hart in steade therof That is I will take away your hard hart and geue you a soft hart that wil be moued when it is spoken vnto And of all other blessings and benefites whiche God dothe bestowe vpon mortabll men in this lyfe this soft and tender hart is one of the greatest I meane suche a hart as is soone moued to repentance soone checked and coÌ„trolled soone pearsed soone made to bleede soone styrred to ameÌ„demeÌ„t And on the contrarie parte there can be no greater curse or malediction layed vpoÌ„ a Christian than to haue a hard and obstinate hart which heapeth euery day veÌ„geance vnto it selfe and his maister also as S. Paul sayeth is compared by the same Apostle vnto the grownde whiche no store of rayne can make frutefull thoughe it fall neuer so often vpon the same therfore he pronounceth therof Reproba est maledicto proxima euius consummatio in combustionem That is it is reprobate and next doore to maledictioÌ„ whose ende or consummation must be fire and burning VVhiche thinge being so no maruaile though the holie scripture doe dehort vs so carefullie from this obduration and hardnes of hart as from the moste daungerous desperate disease that possiblie may fall vppon the Christian being in deed as S. Paul signifieth the next doore to reprobation it selfe The same Apostle therfore crieth nolite contristare nolite extinguere spiritum dei doe you not contristate or make sadde doe you not extinguishe the spirit of God by obduration by