not inuite vs to the loue seruice of our Lord. So that as many creatures as there are in this world so many Preachers are they books reasons and voyces which excite and inuite vs to that office How is it therefore possible that so many voyces so many promises so many threatnings suffice not to worke the same in vs vvhat could God doe more then he did and promise more liberally then he promised and threaten moâ—e seuerely then hee threatned that hee might draw vs to him and driue vs from sinnes And is the arrogance of men as yet so great or to speake more aptly are men in such sort inchanted that hauing faith they feare not to rest all their life time in sins to goe to bed in sinne to rise and awake from sleepe in sinne I and that with such security and without any scruple as that neither for the same sleepe flieth from their eyes neyther their appetite to eate perisheth in no other sort then if all they beleeue were dreames or that the Euangelists did write were lies Tell me thou traytour tell mee thou Titius that art to burne in perpetuall flames of hell what morâ— couldst thou doe although that alâ— that thou beleeuest were lies For â— see thee for feare of temporall iustice refraine thy appetites in somâ— sort but for the feare of God I see thee not abstaine from any thing to which thy voluptuousnes draweth thee neyther estewest thou the reuenge neither doest thou that which he commaundeth neither art thou ashamed to doe all that which thou desirest if thou hast power to performe it Tell me thou blind man tell me thou foole in such security what doth the worme of thy conscience where is thy faith where is thy braine where thy iudgment where thy reason which as thou art a man is onely remaining vnto thee How canst thou but feare so great assured and true perrils And if a man should sette meate before â—hee another though a lyer shold â—ay they were infected with venom durst thou either prooue or tast theÌ„ although they were most delicate â—nd sweet and not beleeue the lyer â—hat told thee this And if the Proâ—hets Apostles Euangelists yea and God himselfe should affirme say â—nto thee Death is in that pot c. â—eath is in this meate ô wretched â—an death is in this little pleasure â—hich the deuil presenteth thee with â—ow can it be but that thou shoulâ—â—â— be afraid to take Death with thine owne hands and drink thine owne perdition what doth that faith doe â—eere in thy hart what the iudgement what the reason that thou hast where is thy light when as none of these can stay the streame of thy sinnes O wretch franticke sencelesse strooken with astonishment by the enemy condemned to perpetuall darknes interiour exteriour for from this to these is a short cut blind to see thine owne misery ignorant to vnderstand thine owne harmes and harder then adamant that feelest not the mallet of the diuine worde O a thousand times miserable worthy whom all men should bemoane not in other teares theÌ„ he shed for thy perdition who said O if thou likewise hadst known yea euen in this thy day thâ— things that belonged to thy peaceâ— what to thy tranquility what to thâ— riches which God hath prepared foâ— thee but now they are hidden froâ— thine eyes O wretched day of thâ— natiuity but more wretched the 〈◊〉 of thy death which shall be the beâ—ginning of thy perdition Alas 〈◊〉 farre more better had it beene that thou hadst neuer beene borne then perpetually to be damned Howe far better had it beene if thou hadst not beene baptized nor professour of the faith for because thou hast abused them thy damnation shall be the greater For if the light of reason suffice to make the Philosophers inexcusable because wheÌ„ they knew God they glorified him not neither thanked him as God as saith the Apostle How lesse excusable are they who hauing receaued the light of faith and the water of baptisme so often times come to his supper to receaue God himselfe and daily heare his diuine doctrine if they doe no more then those Philosophers What other thing is to be concluded of all these which are hetherto said then that there is not any either vnderstanding wisedome or counsaile in the world then that forsaking the occupations and impediments of this life we folow the only and certaine path that leadeth vs to true peace and eternall life To this reason equity and the law inuite vs to this heauen earth hell life death iustice and Gods mercy To this especially the holy ghost exhorteth vs by the mouth of Ecclesiasticus saying My sonne receaue learning froÌ„ thy youth and thou shalt find wisedom in thine olde age Euen as he that ploweth and hee that soweth come vnto her sustaine or expect the fruits therof with patience For in the work thereof thou shalt labor but a little and quickly shalt thou eate of the generations thereof Heare my sonne take the counsaile of vnderstanding despise not my precepts Thrust thy feete into her fetters and into her chaines thy neck subiect thy shoulders beare the same thou shalt not be wearie of her bonds Search her out and she wil appeare vnto thee being made continent leaue her not for in the later times shalt thou find rest in the same and it shall turne thee vnto ioy And her fetters shal be vnto thee a protection of strength and foundations of vertue and the garments thereof a stoole of glory for the ornament of life is in her and her bonds a healthfull thraldome Hetherto Ecclesiasticus By which words in some sort is vnderstoode howe great the beauty howe great the delights how much the liberty how many the ritches of true wisedom is which is vertue it selfe and the knowledge of God of which we now speake And if all these are not sufficient to conquer thy hurt lift vp thine eyes on high doe not thou regard the waters of this world which perish and vanish away But behold the Lord that hangeth on the Crosse dying and satisfying for thy sinns He hangeth there in that forme thou seest exspecting thee with his feete fastned with rough nailes his armes opened to receaue thee his head bowed that like to a prodigall sonne he may giue thee the kisse of new peace And from the Crosse hee calleth thee if perhaps thou heare him with so many voyces hee crieth vnto thee as he hath wounds in his body Imagine this most blessed Sauior speaking to thy hart saying Returne returne thou Sunamite returne returne I will receaue thee I know thou hast committed fornication with many louers yet returne to me and I will forgiue thee Returne to mee because I am thy Father thy God thy Creator thy Sauiour thy true friend thy only benefactor thy absolute felicity and thy last end In me shalt thou finde
excuse themselues saying that the way of our Lord is straite difficult because in the same there are diuers difficult precepts and such as are contrarie to humane affection and appetite This is one of the most principall excuses which sluggish and slothfull men infer in this affayre But they that say so although they be Christians and liue in the law of grace notwithstanding they knowe not â—his mistery neither haue they learned the first letter of this lawe O wretch that thou art thou that sayst â—hou art a Christian tell mee Why â—ame Christ into the world Why â—hed he his blood Why instituted hee his Sacraments Why sent heâ— the holy Ghost What meaneth the voyce of the Gospell What the Worde of grace What includeth that most sacred name of IESVâ— If thou knowest it not aske of the Euangelist and hee will tell thee Thou shalt call his Name IESVS for hee shall redeeme his people froÌ„ theyr sinnes What other thing is included in thys name of Sauiour and Deliuerer what other thing is it to bee saued and deliuered from sinnes then to obtayne remission of sinnes past and obtaine grace to estewe the same in time to come For vvhat other cause came our Sauiour into the world but to helpe thee and to further thy saluation Why would hee die vppon the Crosse but thâ—t hee might kill thy sinne Why riâ—â— from death except to rayse thee and make thee walke in newnes of life Why shedde he his most precious blood except to make a medicine or plaister to cure and heale thâ— wounds For what other cause instituted hee the Sacraments of the Church but for the remedy of thy sinnes What other fruit is there of his most bitter pâ—â—sion and comming into thys woâ—ld but that he might plaine and prepare the way which before was horred full of thornes straite and tedious Thys is that which the Prophet Esay fore-tolde that in the dayes of the Messias euery valley should be exalted and euery mountaine and hill humbled and all the euill indirect and tedious pathes should bee made plaine Finally why besides all these thinges sent hee the holie Ghost from heauen but that thy flesh should be conuerted into Spyâ—â—t and why sent he him in the semblance of fire but that like fire hee should enflame illuminate transforme thee into himselfe should lyft it vp from whence at first it had descended Whereto serueth grace with infused vertues which are begotten thereof but to lighten and make the yoake of our Lord tolleâ—able to make vertue easie that men might reioyce in tribulations â—hat they might hope in peâ—rils that â—hey may ouercom in temptations This is the beginning this the middle and this the end of the gospell It is needful also that we know that euen as one eâ—rthly man a sinner namely Adam made all men earthly and sinners So also that another man celestiall iust to wit Christ came to make all men that will receiue him celestiall and iust What other thing haue the Euangelâ—sts written what other are the promises deliuered vnto vs by the Prophets what other things preached the Aâ—ostles This is the summe of 〈◊〉 Christian Theoâ—ogy thys is the 〈…〉 word which our Lorde 〈◊〉 vppon the earth Thys is that conâ—ummation and abbreuiation which Esay sayde hee heard of our Lord which so many ritches of vertues and iustice did consequenthe follow Imagine thy selfe my brother that first thou commest as a young scholler to Christian religion demaundest of a certaine wise Diuine what it is that this new religion prescribeth Hee will aunswere thee that nothing else it requireth at thy handes but that thou bee a good man and that thou mayst endeuor in this study with fruit that the same religion giueth thee assistance For commaunding that a carnall man should be made a spiritual it giueth the holy Spirit and by the benefite thereof he is made spirituall Truly it is to bee lamented that so manie yeeres thou hast borne the name of Christ warfared vnder Christ yet art ignorant of the difference which is betweene a Christian and a Iewe betweene the law of the letter and the lawe of grace Thys difference heerein consisteth for since thou knowest it not I will teach it thee that the law of the letter commandeth a man to be good and yeeldeth not strength to performe that which is commaunded but the law of grace both commaundeth this and giueth grace and helpe to thee to be good and that thou mayst forsake thy sinnes That commanded thee to fight but gaue thee no wepons whereby thou shouldst ouercome it commaunded thee to â—â—cende â—nto heauen but shewed â—hee no ladder commaunded men â—o be spirituall but gaue them not the holy Ghost But now all other thinges are farre otherwise That former lawe being repealed and other succeeded farre diffâ—rent from the other and that by the merrit and bloode of the onely bâ—gotten sonne of GOD. Wherefore doost thou as if that olde lawe were not yet taken away nor Christ had come into this worlde play the Iewe as yet and trustest to thine ovvne strength supposing by thine owne fortitude that the lawe may be â—ulfilled and thou iustified in that sort Not onâ—ly grace but charity also make this law light and easie for this is one of the chiefest effects of diuine charity For which cause S. Augustine saith that the lâ—bours of louers are no wayes burthâ—nsome but delightsome vnto them as are those of Hunters Faulknâ—rs and Fishers For in that which is bâ—loued saith he eyther there is no labour or the labour is beloued For this is the cause why Saint Paule saith with so much constancie that nothing may seperate him from the loue of Christ. And if we diligently consider likewise what Christ and all the Saints haue suffered it shall not be troublesome vnto vs to suffâ—r persecution for iustice and what so euer difficulty encombereth vs in the way of our Lorde will seeme light vnto vs. By all which it may bee eaâ—ily gathered how the Scriptures are to be recoÌ„ciled the one with the other whereof some say that the way of our Lorde is difficult other say it is easie So Dauid For the wordes of thy lipps I kept hard wayes And in another place I haue delighted in the way of thy testimonies as in all ritches For this way hath two thingâ—s in it difficulty and sweetenes one by reason of nature the other by grace so that what is difficult by reason of the one in respect of the other is made delicious and sweete Both of them our Lorde spâ—â—keth of when hee saith that his yoake is sweet and his burthen light For whâ—n he saith yoke he signifieth grauâ—ty which is in the way of the Lord but when he saith sweet he insinuateth facility which is by meanes of grace which is giuen But if you shall aske mee howe it may be a yoake and sweet when as
how ready in this affâ—ire king Dauid was Thy hands saith hee made mee and created me giue me vnderstanding that I may learne thy commaundements As if he said Thy hands â— Lord made all that good which is in me but this thy worke and patterne is not euery wayes absolute The eyes of my minde amongst the rest are not yet perfect I haue not yet the light by meanes wherof I may discerne what I want and what is necessarie for me But of whom shall I require that which I want but of him that gaue that which I haue that to whom the beginnings are due the ends also may be deuoted Giue mee therefore ô Lord that light illuminate the eyes of this blinde borne that with them I may acknowledge thee and so that may be perfected which thou begannest in mee If therfore it pertaine to our Lord to giue this last perfection to the vnderstanding it pertaineth also vnto him to giuâ— the same to the will and other powers of the soule that by this meanes the forme may be finished by the same worke-man that began it The Argument ¶ As wee are not created without God so â—iue wee not without him for hee that created vs hâ—e likewise conserueth vs our whole life therefore dependeth on him Hee giueth all good thinges to vs and driueth all mischiefes from vs For that cause all creatures visible and inuisible are created to attend vs. Wee ought therefore in like sort to serue God for this benefite as for the precedent Which except we doe wee are woorse then beastes themselues who acknowledge their benefactours CHAP. 8. THere are many mothers to be found who thinke they haue sufficiently discharged theyr duty if they bring forth their children with paine so that vnwilling to take vppon them the troubles of suckling and nursing them themselues they seeke out â— Nurse to whose charge they may commit the fruite of their wombes God dealeth not in like sort by vs but he vndertaketh in himselfe all the trouble so that hee is both the mother which beare vs the nurse that suckleth vs with the milke and beneuolence of his prouidence Euen as he witnesâ—eth by his Prophet saying And I like the foster Father of Ephraim beare them in mine armes Hee therefore that conserueth vs is the maker of vs all and as without him nothing is made so without hâ—s protection all thinges should necessarily perish and come to nothing as it appeareth by the Psalmes 144. and 103. Euen as the whole motion of the clocke dependeth on the wheeles which by thâ—â— motion turneth all the whole work so that when one wheele seaseth aâ—â— the rest of the clocke is at a stand and out of frame So the whole masse of this great engine of the world hangeth onely by the waight of the Diuine prouidence so as if that cease all the whole compact of this world ceaseth also But if thou wilt diligently consider howe many benefits shalt thou finde included in this one for euen as many moments and poynts of time as thy life hath had hath and shall haue so many parts are there of this benefit for that in no one of these shouldst thou either liue or be if God had turned his eyes froÌ„ thee All creatures what soeuer they be in this world are the parts of this benefite because wee see all of them haue their beeing and ayme to this end that they should serue and bee accommodate to our vse for after this manner the heauen is thine and the earth the Sunne the Moone the starres the sea fishes byrdes foure-footed beasts trees plants and to speake in a word all thinges what soeuer are created are deuoted to thy seruice vvhich in his Psalmes the kingly prophet wondereth at Neither content that he had created all visible creatures to our vse his further will was also through his immesurable mercy that all invisible creatures such as are those noble intelligences which are alwayes standing before the presence of God and behold his diuine face should serue for our vses For all the Angels as S. Paule testifieth are administring spirits sent to take charge ouer those who shall possesse the heritage of saluation Fâ—nally all the world is imployed in thy seruice to the end that thou likewise shouldst be busied in the seruice of GOD who woulde not that any thing should be created eyther aboue or vnder the heauens that should not serue for thy profit that thou likewise mightst wholy serue vnder his empery VVhat soeuer is founde vnder heauen eyther is for the vse of man or to the vse of that thing which serueth man For although man to speak properly doe not eate flies which flie in the ayre yet feedeth he on other birds which are sustained by those flies c althogh he eate not the weeds of the field yet nourisheth he himselfe by those diuers kinds of beasts which are pastured by those herbes Turne returne thine eyes into all the clymes corners of the world and thou shalt see howe spacious the bounds are of thy riches how opulent thine inheritance is All that which walketh on the earth swymmeth in the Seas flyeth in the ayre shineth in the heauens is thine But all these are the benefits of god and the workes of his prouidence and â—he mirrors of his beauty the testimonies of his mercy the sparks of his charitie and the exemplifications of his liberalitie See how many cryers Preachers God sendeth vnto thee that thou mayst know him All that are in heauen and in earth saith S. Augustine tell me that I must loue thee my God and cease not to cry out the like to all men that no man may be excused Yf thou hast eares to vnderstand the voyces of creatures thou shalt manifestly perceaue howe all of them doe together teach thee to loue GOD. For all they in silence doe protest that they were made for thy benefit that thou for thy selfe for them shouldst serue their and thine own Lord. The heauen saith I giue thee light by day by night thorow the ministery of Moone starres I preuent least thou shouldst walke in darknes and sundry influences sende I downe that diuers things may grow and increase least thou shouldst die with famine The Ayre sayth I apply my selfe that thou maist breathe into me I coole thee I temperate thine internall heate least it consume thee I haue diuers kindes of byrds in me that by their variety and pulchritude should delight thine eyes by theyr songs thine eares and by their taste thy palate The water saith I serue thee with my raines and showres according to the fixed seasons of the yeere with my floods and fountaines also that thou mayst coole thee I bring foorth and nourish diuers kinde of fishes that they may bee meate for thee I water thy seede thy gardens and fruitfull trees that thou mightst by all them be nourished I yeelde thee passage through the
be then those which the other possessed Redoubled are those which thou receauest from God if thou compare them with that which Ioseph receaued from that man Tell mee I pray thee what faculties what riches hath GOD which hee hath not communicated with thee Heauen earth moone starres seas floods fowles fishes trees liuing creatures to conclude all that that is found vnder heauen is in thy hands What not only those things which are vnder heauen are in thy power but also those things that are aboue the heauens namely the glory of them and eternall goodnes All thinges are yours sayth the Apostle whether it be Paule or Apollo or Cephas or the worlde or life or death or thinges present or things to come for all thinges are yours that is ordained for your saluation But what if I say that thou hast not onely those things which are aboue the heauens but that the very Lord also of all heauens is endowed to thee after a thousand manners Hee is giuen thee as a Father as a Tutor as a Sauiour as a Maister He is thy Phisition he is the reward of thy redemption he is thy example thy helpe thy remedy and thy keeper To conclude the Father hath gâ—uen vs his Sonne the Sonne hath deserued for vs the holy ghost whom the Father the Sonne sendeth from whom all good gyfts proceede VVhen therefore it is more trueâ— then truth that God hath deliuered all that he hath into thy hands how can it bee that thou shouldst haue handes to prouoake him VVhat thinkest thou it may bee suffered that thou shouldst be ingrate to such a gracious Father and a Benefactor so liberall Truly this seemeth to be a most haynous offence but if to this ingratitude thou annex contempt of thy Benefactour and iniurie or contempt howe inexpiable a crime wil that be held If that yong man of whom I spake before thought himselfe so bound that he had no power to offende him that had committed all the substance of his house into his bands How shalt thou finde any force in thy selfe to offend him who gaue thee heauen earth and himselfe The Argument ¶ The benefit of Predestination is the first and greatest of all benefits and which is meerely giuen gratis without any precedent merrit The greatnes therefore of this benefit and all those things which pertaine therevnto greatly prouoke a man to serue God and to be dutifull vnto him CHAP. 9. AMongst the diuine benefites also Predestination or Election is to be nuÌ„bred which as it is the first so also it is the most excellentest and altogether necessary for our saluation But this benefite is onely theyrs whom God hath chosen from the beginning to take possession of the eternall beatitude and the heauenly kingdome For which benefite the Apostle as well for himselfe as for all the elect giueth him thanks in these wordes Blessed bee God and the Father of our Lord Iesus Christ c. who hath predestinated vs in the adoption of his sonnes through Iesus Christ. The kingly prophet coÌ„mendeth that benefit likewise when he saith Blessed is he whoÌ„ thou hast chosen ô lord and hast taken to inhabite in thy Courts Deseruedly therefore may this benefite be called the benefit of benefits and the grace of graces It is the grace of graces because it is giuen before all merrite of Gods onely infinite goodnes and liberalitie who setting a part iniuries nay rather giuing to euery one suâ—fâ—cient helpe to saluation imparteth more aboundantly to some the greatnes of his mercy like an absolute liberall Lorde of his riches And it is the benefit of benefits not only because it is greater then the rest but for that it is the cause and foundation of all other benefits also For when as a man is chosen to glorie by meanes of this benefite GOD presently imparteth to him other benefites also which are required towards the attaynment of this glorie euen as he testifieth by his prophet saying In perpetuall charitie haue I loued thee therefore in mercie haue I drawne thee vnto mee That is thou oughtest not to bee ignorant that I called thee to my grace that by the same thou mightest attayne my glory But the Apostle speaketh of this benefit more plainely when hee sayth Because those whom hee fore-knew those likewise hee predestinated to bee made conformable to the image of his Sonne that hee might bee the first begotten among many Bretheren Those therefore whom he hath predestinated those also hee hath called and whom hee hath called them also hath hee iustified and those whom hee hath iustified them also hath he glorified The reason thereof is that our Lord disposing all things sweetly orderly after he hath vouchsafed to choose any one to his glory for that grace he conferreth diuers others for he giueth all those things which are pertinent toward the attainment of that first grace Euen as the Father that bringeth vp his Sonne eyther to make him a Priest or a doctor causeth him from his infancie to be exercised in Ecclesiastical affaires or brought vp in diuiner studdies directeth all the course of his life to that intended and purposed end So likewise that eteâ—nall Father after hee hath chosen any man to the communion of his glory hee directeth him by his fatherly care to the way of iustice which bringeth him to that glory and in the same doth faithfully conduct his elected till he attaine the desired end For this so great and excellent benefite they ought to yeelde our Lord thankes who acknowledge any notable fruit of this benefite in themselues For let vs grant that this secrete is hidden from mortall eyes yet whereas certaine signes of iustification are known there also the signes of predestination or election may be had For as amongst the signes of iustification amendement of life is not the least so amongst the signes of election the greatest is perseuerance in good life Which beeing thus wey I pray thee with thy selfe ô man vnder howe great an assurance our Lorde holdeth thee bound vnto him for this immesurable benefite namely to bee registred in that booke of which our Redeemer sayde to his Apostles Doe not reioyce in thys that spirits are subiected vnto you but reioyce because your names are written in the booke of life Howe immesurable therefore is this benefite to be beloued and from eternitie elected from which God was God to rest in his most sweet bosome euen from the yeeres of eternitie to be accounted the adoptiue Sonne of God then whâ—n as his naturall Sonne was begotten in the brightnes of his Saints who were present in his diuine vnderstanding Attentiuely therfore consider all the circumstances of this election and thou shalt finde euery one of them to be singuler benefites yea that great ones also and such as tye thee vnder newe couenaunts Consider first of all his dignitie who choase thee who is God himselfe blessed and infinitely rich who neither needeth thine
〈◊〉 were the actions of the liuing members of his Sonne who worketh 〈◊〉 them all goodnes From the 〈◊〉 dignitie it proceedeth that when as these iustified require fauor at God handes they demaund it with grâ—â—t confidence for they knowe thâ—â— they aske the same not for themselues onely but also for the 〈◊〉 of GOD himselfe who in them and with them is continually honoured Neyther doe the diuine benefites heere take theyr end for to all the fore-sayd graces thys is annexed at the last to which all the other are disposed namely the right and possession of eternall lyfe which is giuen to the iustified For euen as that our most mightie Lorde in whom at once infinite iustice and mercies doe shine 〈◊〉 adiudgeth all sinners which doe not repent them to eternall punishments so assumeth hee all truly penitent to eternall life These theÌ„ are the benefitâ— which that onely benefite of Iustification comprehendeth in it selfe which Iustification Saint Augustine esteemeth more then Creation for God created heauen earth by his onelie word but that hee might truly sanctifie man he 〈◊〉 his blood and suffered so many and so diuers tortures for him If therefore wee are indebted to this God such and so many wayes for our creation howe much more owe wee him for our sanctification which benefite by how much more greater labors and afflictions it is attained by so much the more it obligeth vs. But although a man doe not yet euidently know whether he be truly iustified yet euery one may haue great coÌ„iectures of his iustification amongst the which this is not the least namely the ameÌ„dment of life when as hee that was wont to perpetrate a thousand sinns in one day now committeth not one Hee that is such a one let him remember with what iust cause he is bound to serue such a sanctifier who redeemed him deliuered him from so many euils stored him with so many blessings as are hetherto reheaâ—sed And if any man yet be entangled in the vngracious race of his life I knowe not by what meanes God may more mooue him to forsake that condition then if he set before his eyes all the â—â—â—lls incommodities and perrils which sinnes bring with them which a little before haue beene numbred vp by vs aâ— also in shewing him the treasure of great benefites which spring from this incomparable blessing The Argument The graces gifts of the holy-Ghost and those wonderfull effects which they worke in vs are such and so many that whether a man will or no except hee will be altogether ingratefull hee ought in leauing his loose behauiour to intend the seruice of God No lesse are the benefites of Baptisme and most great bounties of the Sacrament of the Eucharist all which inuite vs to the amendment of our liues CHAP. 12. THose things which we haue hetherto spoken comprehende not as yet all those kinds of benefits which the holy ghost worketh in the soule of a man that is iustified neyther is Gods liberalitie concluded in those termes For it suffiseth not the diuine Spirit to haue led man in by the gate of iustice but after that man hath entred hee is likewise assisted by the same Spirit and is led by the hand into all his wayes till the waues of this stormy sea beeing ouer-ceased hee attaine safe and secure to the hauen of saluation For after that by the means of the foresaid benefite the holy ghost hath entred into the iustified soule hee sitteth not there idle it suâ—ficeth him not to grace the soule with his presence but with his vertue also hee sanctifieth the same working in her and with her whatsoeuer is conuenient for her saluation Hee sitteth there like the Father of a familie in his house gouerning the same hee sitteth there like a Maister in a schoole administring it like a gardner in his garden trimming it like a king in his kingdom ruling it like the Sun in the world illuminating it Finally like the soule in the body giuing him lyfe sence motion not as the forme in his matter but as the Father of his familie in his houshold What therefore is more blessed and more to bee desired then for a man to haue in him-selfe such a guest such a guyde such a companion such a gouernour finallie such a tutor and helper who beeing all in all worketh also all things in the soule in which it abideth But especially like fire hee illuminateth our vnderstanding inflameth our will and exalteth vs from the earth vnto the heauens Hee like a Doue maketh vs simple milde peaceable and friendes to all men Hee like a clowd cooleth vs and defendeth vâ— from the burning lust of the flesh and tempereth the madnes and fury of our passions Finally hee like a â—â—hement winde mooueth and inclineth our will to all goodnes seâ—ering the same and drawing it away from all euill inclinations vntill 〈◊〉 last the iustified attaine that perfection that all the vices are hatefull vnto them whicâ— they first loued and the vertues beloued which they 〈◊〉 hated As Dauid manifestly coÌ„fesseth the same to haue chaunced vnto himselfe For hee sayth in a certaine place That hee hated and abhorred iniquitie And in another place That heâ— delighted in the way of â—he â—estimonies of our Lord euen as in all â—iches The reason was because the holie Ghost had â—â—illed into 〈◊〉 soule the woâ—â—wood of earthly things and the honey of the diuine Commaundements in which thou seest manifestly that all our blessings are to be ascribed to this holy Spirit so that if wee decline from euill he is the cause if we doe good wee doe it by his meanes if we perseuer in goodnes by him wee peâ—seuer and if reward be giuen for good by him it is giuen Heere also no small oâ—casion and matter iâ— offred vs to discouâ—se of the benefites of the Sacraments which are but as it were the instruments of our iustification but especially of Baptisme and the Eâ—câ—â—rist For 〈◊〉 Baptisme we are clensed from originall sinne deliuered from the power of the deuil made the 〈◊〉 of God and 〈◊〉 of his kingdom In Baptisme my brother Christ espoused thy soule vnto himselfe and decâ—ed it with iâ—wels iemâ— woâ—thy so high an order of which 〈◊〉 are grace vertue the gift of the â—â—ly Ghost and others 〈…〉 ornaments such as Isaac 〈…〉 Rebecca when hee tooke her to wife What therfore hast thou doâ—â—e that thou shouldst deserue to receiue the least of these things How many thousand I say not of men but of nations are excluded from these blessings by the iust iudgement of God What had become of thee if thou hadst beene borne amongst these nations yf thou hadst not attayned the true knowledge of god but hadst adored blocks stones Howe much art thou indebted to thy Lord God that amidst so great infinite a number of reprobates he would that thou shouldst be reckoned among the
happeneth daily to thosâ— men that are conuersant in this affaire For not knowing in the beginning the value of this merchandize because they are not spirituall noâ— haue any feeling of that which lyeth there-vnder out being carnâ—ll they thinke it to be deere and of no value But when they begin to tast how sweet our Lord is they presently glory of their reward because there is no price worthy of so great a benefit Consider how that Merchaunt in the Gospell ioyfully sould all that which he had that he might buy the field in which he had found the treasure wherefore therfore doth not a Christian contende hearing this name to know what it is Truly it is a thing to be wondred at If some toy-boaster should assure thee that in thy house and in such a place a treasure were hidden thou wouldest not cease to digge and seeke and prooue if that were true which hee saide But whâ—reas God himselfe affâ—rmeth that there liâ—th an incomperable treasure hidden in thy mind wilt thou neuer be perswaded to seeke it out O how quickly shouldst thou find this treaâ—uâ—e if thou didst onely know how neere our Lorde is to all those that â—ruly call vpon him Howe manie men were there in this world who weying their sinnes and perseuering in prayer haue obtayned the remiâ—sion of their sinnes in lesse then onâ— weekes space haue opened thâ— earth and to speake more aptlâ—â— haue found a new heauen and a new earth and began to feele in themâ—selues the Kingdome of God How great is that which our Lord doth who sayth At what time so euer a sinner shall repent him of his sinnes I will no more remember them How great is this that this most loâ—uing Father dooth who vppon thâ— short and scarce ended prayer or thâ— prodigall Sonne could not containe himselfe any longer but thaâ— hee embraced him and receaueâ— him with great ioy into his house Returne therefore my brother to this gracious and bountifull Fatheâ— lift vppe thy heart in time conuenient â—nd faile not incessantly to 〈◊〉 At the gates of his mercy and assâ—â—redly beleeue that if thou perseuer with humility hee will at 〈◊〉 aunswere thee and shewe thee the secret treasure of his loue which when thou hâ—st apâ—rooued thou shalt say with the spouse in the Canâ—â—cles If a man shall giue all the substance of his house for loue hee sâ—all esteeme it as nothing The Argument It greatly deceaueth a Christian man to perseuer in his sinnes and to excuse himselfe and say that hee will in short space amend his life for it blindeth his soule and buriâ—th it deepely in euill custome so that he accustometh himselfe more and more in sinne and causeth vice to take so deepe roote in man that but very hardly it may afterwards be rooted out CHAP. 17. NOtwithstanding all these which defende the cause of vertue suffâ—cientlie enough the peruerser sort haue as yet certayne Arguments whereby they labour to defend their slothfulnes Hee seeketh occasion that will forsake his friend But hee that doeth this is at all times wooâ—thy of reprehension For there are some who will aunsvvere in one onelie vvorde saying That heereafter they will amend their liues but that now they cannot that they exspect some otheâ— time some other oportunity to performe the same thinking now thaâ— it is hard and that some few yeereâ— heereafter it will bee more easie This errour truly is very great and greater then which may not any one be founde out For if a man wilâ— perseuer in his euill life and heape sinne vpon sinne how can he afterward more easily leaue them wheâ— he shall be accustomed in his sinne and the habites of his minde are more depraued For in that future time which hee proposeth to himselfe if hee proceedeth in his wickednes that euill custome will be more confirmed and nature more weakned The deuills power shâ—â— be greater in thee and thou shal be farther seperated from God and therefore grow more blinder moâ—â— addicted to sinne and as it were buried in the same If therefore the difficulties of this cause be such who is hee of so corrupt judgement amongst vs that beleeueth his conuersion wil hereafter be more easie â—he causes of the difficulties euery â—â—ves encreasing For whereas daiâ—â— sinnes are heaped on sinnes it is â—ot to bee doubted but that the â—nots wher-with the soule is bound 〈◊〉 multiplied the chaines whereâ—y it is tyed made stronger The â—â—derstanding in time to come shall be more obscured through the vse of sinne the will shall be weakened to good works the appetite shall be more prone to all euill and the will â—hall be so weakned as that the apâ—etite may not be subdued thereby Which since it is so how can it be that thou shouldst beleeue that in â—uture time the affaire of thy conâ—ersion will be more easie to thee And if thou say that thou canst not â—uer-ferry the Foord in the morâ—ing when as the water is yet at the â—est ebb in the euening when as the â—hannell is full and the flood like a Sea ouer-floweth how canst thou get ouer it If it seeme hard vnto â—hee to roote out this new plant of â—hy offences what wilt thou doe when it hath taken deepe roote and â—leaueth more strongly to the earth â—hen euer it did before Put the case that thou art nowe to fight with a hundreth sinnes and heereafter thou art to battell with a thousand nowe with the depraued custome of one or two yeeres then perchaunce with the imperfections of tenne yeeres Who therfore told â—hee that in timâ— to come thou mayst more eaâ—ily beare thy burthen which at this present thou canst not sustaine wheâ— as neuerthelesse both thy sinnes arâ— daily multiplied thy euil customeâ— encrease Doost thou not markâ— that these are the cauilations of euilâ— debters who because they woulâ— not repay the money they had borowed defer the payment from daâ— to day But what amongst diuers otheâ— thinges shall I say of peruerse cuâ—stome and the violence of his tiranâ—nie which detayneth a man confâ—â—â—med in his wickednes It is an ordâ—â—narie thing that he that driueth in 〈◊〉 naile first before he striketh it witâ— his hammer he firmely fixeth it anâ— the second time more firmely anâ— the third most strongly So in 〈◊〉 our euill workes that wee doe as 〈◊〉 were with a great mallet wee moâ—â— deeply infixe sinne in our soules and â—â—ere cleaueth it so vnmooueablie that nothing may be founde that may drawe out or expell the same Hence it is that wee often see their â—ge to growe childish who haue consumed all theyr whole lyfe in wickednes and offence to ouerâ—â—ow with the dissolutions of their fore-passed age althogh those yeeres repugne and nature it â—elfe abhorres the same And when as now nature her selfe is already wearied decayed yet doth that custome which is as yet in force wander round about â—eeking for impossible pleasures so much may the
the nature of a yoake is to bee heauie To this I aunswere that the reason hereof is this because our Lord lightneth the same as he promiseth by his prophet And I will be vnto them as hee that lightneth theyr yoake vpon theyr shoulders What wonder is it therefore if the yoake bee light which our Lorde sustaineth lifteth vp and as it were he himselfe beareth If the bush burned and was not consumed because our Lord was in it what wonder is it that the burthen shoulde be light if in the same the sayd Lord be that helpeth vs to beare it Will yee that I showe yee as well the one as the other in one and the same person Heare what the holy Apostle sayth Wee suffer tribulation in all things yet â—re wee not troubled we are approued but not forsaken we suffer persecution but are not left destitute we are huÌ„bled but not confounded wee are cast downe but we perrish not Behold heere on the one side there is labour trauell on the other comfort and sweetnes which our Lorde yeeldeth to them Truly the Prophet Esay insinuateth the same also when hee saith They that trust in the Lorde shall change their fortitude and shall assume winges as it were an Eagle shall runne and not be trauailed shall walke and not be weary Doost thou see heere the yoke lightned by grace seest thou the fortitude of the flesh changed into the fortitude of the spirit or that I may speake better the fortitude of man into the fortitude of God Seest thou howe the holy Prophet concealeth not eyther the trouble or the quiet Thou hast not therefore my brother any cause for which thou shouldst abhor this way although it be wearisome and difficult when so many so mighty the meanes be that make it plaine and easie The Argument A man ought not to deferre his repentance and amendment of life from day to day but presently turne vnto our Lord and repent for all his sinnes whereby hee hath offended the deuine Maiestie and his neighbour CHAP. 22. WEll therefore my brother if on the one side there be so many and so effectuall reasons which call vs to the amendment of our lyues and on the other side we haue no iust excuse that may induce vs from reformation of our wayes Tell me I pray thee how long doost thou deferre thy repentance whâ—n at the length wilt thou begin a bettâ—r manner of life Looke into I pray theeâ— thy fore-passed life and search all those yeeres which thou hast liued râ—gard the age in which thou now liuest and thou shâ—lt vnderstand thâ—t it is now time nay rather that the t me is past in which for thy offences thou wert to repent turne to God Remember thou art a Christian regenerated by the water of Baptisme that thou hast God for thy Father the Church for thy Mother the milk of the Gospell a dainty that thou art nourished by the Apostolicall Euangelicall doctrine that which is more worthy with the bread of Angels that is with the most sacred Sacrament of Christes bodie and blood and by all these nothing at all bettered but to haue liued no lesse dissolutely then if thou hadst beene an Ethnique without hauing any knowledge of God For tell me what kinde of sinne is it which thou hast not committed what forbidden tree is there whose fruite thou hast not affected what fielde which thy lust hath not ouer-past what euer hath beene offered to thy sight that thou hast not desired what appetite hast thou euer resisted vnder the remembrance of God and Christian profession what els more couldst thou haue done if thou hadst not had faith if thou expectedst no other life after this If that strickt iudgement of God were not to be feared what is thy life but a continuall web of sin a dunghill of vices a way beset with thornes and a rebellion against God with whoÌ„ hast thou hetherto liued but with thine owne appetites with the flesh with ambition with yâ— world These were thy gods these thy Idols which thou seruedst whoÌ„ thou calledst vpon Tell me what respect hadst thou of Gods law obedience towards him euen no more didst thou feare him then iâ— he had bin a wooden God For it is most certaine that there are many Christians that with the same facility where-with they would sinne if they beleeued God were not doe also now sin notwithding they beleeue that there is a God they offend no lesse offending one then they would do if they beleeued none And what greater iniury may be done to the diuine Maiesty Finally beleeuing all those things which Christian Religion proposeth to be beleeued thou hast so liued as any other wold haue liued who thought all our faith to be but an olde wiues tale and very ridiculous toyes And if the multitude of thy sinnes that are past terrifie thee not the facility where-with thou coÌ„mittedst them stir thee not at least-wise what doth not his Maiesty and highnes moue thee against whom thou hast sinned Lift vp thine eyes behold the immensity and greatnes of that Lord whoÌ„ the powers of heauen adore before whose Maiesty lies prostrate whatsoeuer the circuit of the world containeth in whose presence whatsoeuer is created is naught else but a light strawe and see how vnwoorthy it is that thou so abiect a worme as thou art darest so often offend and prouoke the eyes of so great a Maiestie vnto anger Consider the fearefull greatnes of his iustice and the memorable punishments which froÌ„ the beginning hetherto hee hath exercised in the world with whom he hath persecuted sinnes not onely in perticuler persons but in whole Kingdomes Citties Prouinces also yea in the whole world neither in the world only but in the heauens not only in strangers sinners but also against his most innocent sonne who would satisfie for all that which we ought Nowe if that be done in a greene wood and for other mens sins what shall be done in a dry and for our owne sinns What therefore more fondly more imprudently may be done then that a vile miserable man durst delude God who hath so powerful hands that if he extend them and touch him with them with a verie little touch hee can thrust him headlong into the depth of hell Mark besides this the patience of this Lord who so long time exspecteth thee as long as thou hast offended him and if thou after so many ritches long suffering of patience where-with hee hath hetherto exspected thee perseuer in abusing his mercy prouoking his wrath He will shake his sword and bende his bow in which he hath prepared the vessels of death and he will shoote his arrowes against thee Wey the profundity and bottomlesse pit of his iudgements of which wee reade and daily see admirable miracles and examples Let vs behold Salomon after his so admirable wisedome after his edition of three thousand