yf a man could touche the verie pulse of all those whoe refuse or neglect or differre this resolution he should finde the foundation therof to be the loue of this world what soeuer other excuse they pretended besides The noble men of lewrie pretended feare to be the cause whye they could not resolue to confesse Christ openlie but S. Iohn that felt their pulse vttereth the true cause to haue bene for that they loued the glorie of men more than the glorie of God Demas that forsooke S. Paul in his bandes euen a litle before his deathe pretended an other cause of his departure to Thessalonica but S. Paul sayeth it was quia diligebat hoc 〈◊〉 For that he loued this world So that this is a generall and vniuersall impediment and more in deede dispersed than owtwardlye appeareth for that it bringeth foorthe diuers other excuses therby to couer her selfe in many men This may be confirmed by that moste excellent parable of Christ recorded by threEuāgelistes of the three sortes of men which are to be damned and the three causes of their damnatiō wherof the third and last moste generall including as it were bothe the rest is the loue of this worlde For the first sorte of men are compared to a highe waye where all seed of lyfe that is sowen ether withereth presentlye or els is eaten vp by the byrdes of the ayer that is as Christ expoundeth it by the deuill in careles men that contemne what soeuer is sayd vnto thē as infidels heretikes and other suche obstinate and contemptuous people The second sorte are compared to rockye groundes in which for lacke of depe roote the seed cōtinuethe not wherby are signified light vncōstāt men that now choppe in now rūne owte now are feruēt by by keye colde againe so Ī time of tēptatio they are gone The third sorte are cōpared to a feeld where the seed groweth vp but yet there are so many thornes on the same whiche Christ expoundeth to be the cares troubles miseries deceyuable vanities of this life as the good corne is choked vp and bringeth foorthe no fruite By whiche last woordes our Sauiour signifieth that whersoeuer the doctrine of Christ groweth vp yet bringeth not foorthe due fruite that is whersoeuer it is receaued and imbraced as it is among all Christians yet bringethe not foorthe good lyfe there the cause is for that it is choked with the vanities of this world This is a parable of maruailous greate importance as may appeare bothe for that Christ after the recitall therof cryed owt withe a lowde voyce He that hathe eares to heare let him heare As also for that he expounded it hym selfe in secrete onelie to his Disciples And principallie for that before the exposition therof he vsed such a solemne preface sayeing to you it is geuen to knovve the mysteries if the kingdome of heauen but to others not for that they seyng doe not see and hearing doe not heare nor vnderstand VVherby Christ signisieth that the vnderstanding of this parable among others is of singular importance for conceauing the true mysteries of the kyngdome of heauē that many are blinde which seeme to see and many deafe ignorant that seeme to heare and knowe for that they vnderstand not well the mysteries of this parable For which cause also Christ maketh this conclusion before he beginnethe to expounde the parable Happie are your eyes that see and blessed are your eares that heare After whiche woordes he beginneth his exposition withe this admonition Vos ergo audite parabolam Doe you therfore heare and vnderstand this parable And for that this parable dothe cōtayne and touche so much in deede as may or needeth be sayed for remouinge of this greate and daungerous impedimēt of worldly loue I meane to staye my selfe onelye vppon the explication therof in this place and will declare the force and truthe of certaine woordes heere vttered by Christ of the world and worldlie pleasures and for some order and methodes sake I will drawe all to these six pointes foloweing First how in what sense all the world and commodities therof are vanities and of no value as Christ heere signifieth and cōsequentlie ought not to be an impediment to lett vs from so great a matter as the kyngdome of heauen and seruing of God is Sccondlie how they are not onelye vanities and tryfles in them selues but also Deceptions as Christ sayeth that is deceytes not performing to vs in deede those litle tryfles which they doe promis Thyrdlie how they are spinae that is princking thornes as Christ sayeth thoghe they seeme to worldly men to be most sweet and pleasant Fowerthlye how they are aerumnae that is my seryes and afflictions as also Christs woordes are Fyuethlie quomodo suffocant how they strangle or choke vs as Christ affirmeth Sixthelie how we may vse them notwithstanding without these daungers and euills and to our greate comfort gayne and preferment And touching the first I doe not see how it may be better proued that all the pleasures and goodsie shewes of this world are vanities as Christ heere sayeth than to alleage the testimonie of one whiche hathe proued them all that is of one whiche speakethe not of speculation but of his owne proofe and practise And this is kyng Salomō of whome the scripture reportethe wounderfull matters touching his peace prosperitie riches glorie in this world as that all the kynges of the earthe desired to see his face for his wisdome and renowmed felicitie that all the princes lyuing besides were not lyke hym in wealthe that he had six hundred sixtie and six talents of golde which is an infinite summe brought hym in yerelie besides all other that he had from the kynges of Arabia and other princes that siluer was as plentifull withe hym as heapes of stones and not esteemed for the greate store and abundance he had therof that his plate and Iewelles had no ende that his seat of maiestie with stooles lyons to beare it vp and other furniture was of golde passing all other kyngely seates in the world that his pretious apparell and armoure were infinite that he had all the kinges from the riuer of the philistians vnto Egypt to serue hym that he had fortie thowsand horses in his stables to ride and twelue thousand chariottes with horses and other furniture redye to them for his vse that he had two hundred speares of golde borne before hym and six hundred crownes of golde bestowed in euerie speare as also three hundred buckelers and three hundred crownes of golde bestowed in the guylding of euery buckler that he spent euerye daye in his howse a thowsand nyne hundred thirtie seuen quarters of meale and flower thirtie oxen with a hundred wethers beside all other fleshe that he had seuen hundred wiues as queenes and three hundred
seruice of God thoughe it were to gayne all the kyngdomes of the earthe yet is it meere vanitie follie lost labour will turne vs one daye to grefe repentāce and confusion for that it is not the matter for whiche we came into this lyfe or of whiche we shal be asked accompt at the last daye except it be to receaue Iudgement for the same Secondlie it folowethe of the premisses that seinge our onely ende busines in this worlde is to serue God that all other earthelye creatures are putt here to serue vs to that ende we should for our partes be indifferent to all these creatures as to riches or pouertie to healthe or sicknes to honour or contempt and we should desire onely so muche or litle of the same as were best for vs to our sayd ende that we entende that is to the seruice of God for whoe soeuer desiethe or seekethe thes creatures more than this runnethe from his ende for the which he came hither By this nowe maye a carefull Christian take some scantelinge of his owne estate withe God and make a coniecture whether he be in the right waye or no For yff he attende onely or principallye to this ende for whiche he was sent hither that is to serue God and gayne heauen yf his cares cogitations studies endeuours labours talke and other his actiōs runne vpon this matter and that he careth no more for other creatures as honour riches learninge the lyke then they are necessarie vnto hym for this ende whiche he pretendethe If his dayes and lyfe I saye be spent in this studie of the seruice of God and procuringe his saluation in feare and tremblinge as the Appostle willethe vs then is he doubtles a most happye blessede man and shall at lengthe attayne to the kyngedome whiche he lookethe for But yf he finde hym selff in a contrarie ease that is not to attende to this matter for which onelye he was sent hither nor to hane in his harte studie this seruice of God and gayninge of heauen but rather some other vanitie of the world as promotion wealthe pleasure sumptuous apparell gorgious buyldinges bewtie or any other thinge els that partaynethe not to this ende yf he spende his tyme I saye abowt these tryfles hauinge his cares cogitations his talke delight more in thes then about the other great busines of gayninge heauen for which he was sent Then is he in a perilouse course leadinge directlie to perdition except he alter and change the same For most certaine it is that who soeuer shall not attende vnto the seruice he came for shall neuer attayne to the rewarde promised to that seruice And because the most parte of the world not only of infidels but also of Christiās doe amisse in this pointe and doe not attende to this thinge for which they were onely created and sent hyther Hence it is that Christ his holye saintes haue alwayes spoken so hardly of the small number that shal be saued euen amonge Christians and haue vttered some speeches which seeme very rigorous to fleshe and bloode and scarce trewe albe it they must be fulfilled as that it is easier for a camell to goe thorovvghe a needles eye then for a riche man to enter into heauen The reason of which sayenge and many more standethe in this that a riche man or worldlinge attēdinge to heape riches can not attende to doe that whiche he came for into this worlde and consequenetly neuer attayne heauen except God worke a miracle so cause hym to contemne his riches and to vse thē onely to the seruice of God as some tymes he dothe and we haue a rare example in the gospell zacheus whoe beinge a very riche man presently vpon the enteringe of Christ into his house muche more into his harte gaue half his goodes vnto the poore and whome so euer he hadd iniuried to hym he made fower tymes so muche restitutiō And so entered into heauen whiche otherwyse he hadd not done But hereby now maye be seene the lamentable state of manye a thowsande Christians in the world which are so farrof from bestowinge winge there hole tyme trauell in the seruice of God and the gayninge of heauen as they neuer almost thincke of the same or yf they doe it is with very litle care or attētiō Good Lorde howe manye men and women be there in the world which bearinge the name of Christians scarse spende one houre of fower and twentie in the seruice of God howe manye doe beate their braynes about wordly matters and how fewe are troubled withe this care howe manye finde tyme to eate drinke sleepe disporte deck painte thē selues out to the worlde and yet haue no tyme to bestowe in this greatest busines of all other howe manye spend ouer whole dayes weekes monethes and yeares in hauking hunting and other pastymes without any care or earnest cogitation of these thinges Other in ambition promotiō without makinge accounte or regrade of the matter what shal be come of these people what will they saye at the daye of iudgment what excuse will they haue If the marchand factour which I spake of before after manye yeares spent beyond the seas returninge home to geeue accountes to his maister should yeald a reconninge of so muche tyme spent in singinge so much in daunsinge so muche in courtinge and the lyke who would not laughe at his accountes but beinge further asked by his maister what tyme he bestowed on his marchandise which he sent hym for yf he should answere none at all nor that he euer thought or studyed vppon that matter whoe wold not thynke hym worthie of all shame and punishemene and surelve withe muche more shame and confusion shall they stande at the daye of iudgemēt whoe beinge placed here to so great a busines as is the seruice of almightie God the gayninge of his eternall kyngdome of heauē haue not withstādinge neglected the same bestowinge their studdies labours and cogitations in the vaine trifles of this world which is as muche from the purpose as yf men beinge placed in a course to runne at a golden game of infinite price as we are all placed to runne at heauen as S. Paule sayeth they should leaue their marke 〈◊〉 steppe a side after flyes or fethers in the ayre and some other stande styll gatheringe vpp the dunge of the grounde and how were these men worthie trowe you to receaue so greate arewarde as was proposed to them VVherfore deare Christian yf thow be wyse consider thy case whyle thou haste tyme. Followe the Apostles counsaile examine thy owne worke wayes and deceyue not thy selfe Yet thowe maiste reforme thy selfe because the daye tyme of lyfe yet remayneth The dreadfull night of deathe will ouertake thee shortly whē there wil be no more tyme of reformation VVhat will all thy labour toyle in procurynge
man hathe deserued Te speake then of this second iudgement generall and common for all the vvorlde vvherin as the scripture saith God shall bringe into iudgement euerie errour vvhich hath bene committed there are diuers circunstances to be considered and diuers men doe set dovvne the same diuerslye but in myne opinion no better playner or more effectuall declaration can be made therof than the verye scricture maketh it selfe settinge furthe vnto vs in most signifieant vvordes all the maner order and circunstances vvith the preparation therunto as follovveth At that daye there shal be signes in the Sunne and in the moone and in the starres the Sunne shal be darckened the moone shall geeue no light the starres shall fall from the skyes all the powers of heauen shal be moued the firmament shall leaue his situation with a greate violence the elementes shal be dissolued vvith heate and the earth vvith all that is in it shal be consumed vvith fire the earthe also snall moue of her place and shall flye like a litle deare or sheepe The pressures of nations vpon the earthe shal be greate by reason of the confusion of the noyse of the sea and fluddes and men shall vvither a vvaye for feare and expectation of thes thinges that then shall come vpon the vvhole vvorld Then shall the signe of the Sonne of man appeare in the skye and then shall all the tribes of the earthe mourne and vvayle and they shall see the sonne of man comminge in the clovvdes of heauen vvith muche power and glorie great authoritie and maiestie And then in a moment in the twynklynge of an eye he shall send his Angels vvith a trumpet and vvith a greate crie at midnight and they shall gather together his elect frō the fovver partes of the vvorld from heauen to earth All must be presented before the tribunall of Christ vvhoe vvill bringe to light those thinges vvhich vvere hidden in darcknes vvill make manifest the thoughtes of mens hartes and vvhat soeuer hath bene spoken in chambers in the eare shal be preached vpon the house toppe Accounte shal be asked of eueryeydle vvorde and he shall iudge our verie righteousnes it selfe Then shall the iust stando in greate constancie against those vvhich haue afflicted them in this lyfe And the vvicked seeinge that shlbe trovvbled vvith a horrible feare and shall saye to the hilles fall vppon vs and hyde vs from the face of hym that sitteth vppon the throne and from the angre of the lambe for that the greate daye of vvrath is come Then shall Christ separate the sheepe from the goates and shall put the sheepe on his right hande and the goates on the left and shall saye to those on the right hand come ye blessed of my father possesse the kindome prepared for you from the beginninge of the vvorlde I vvas Humgry and you gaue me to eate I vvas a straunger and you gaue me harboure I vvas naked and you clothed me I vvas sycke and you visited me I vvas in prison you came to me Then shall the iust saye o lorde vvhen haue vve donne thes tainges for the and the kinge shall aunswere trewlye vvhen you dyd them to the least of my brothers you did it to me Then shall he saye to them on his left hand departe from me you accursed into euerlastinge fyre prepared for the deuill and his angels for I vvas Hungrie and you fed me not I vvas a straunger and you harboured me not I vvas naked and you clothed me not I vvas sicke and in prison and you visited me not Then shall they saye o lorde vvhen haue vve seene thee hungrie or thirstio or a straunger or naked or sicke or in pryson and did not minister vnto the and he shall aunswere verylye I tell you seeinge you haue not donne it to one of thes lesser you haue not done it to me And then thes men shall goe into eternall punishment and the iust into lyfe euerlastinge Tell me vvhat a dreadfull preparation is heere layed doune how manye circumstāces of feare horrour it shal be saythe the scripture at midnight when commonlie men are a sleepe it shal be with hydeous noyse of trumpetts sounde of waters motion of all the elementes VVhat a night vvill that bee trowest thovv to see the earthe shake the hilles and dales moued from their places the moone darckened the starrs fall dovvne from heauen the whole element shiuered in peeces and all the vvorld in a flaminge fire Sainct Iohn savve it in vision and was maruailous a feard I saw faithe he when the lambe had opened one of the seuen seales I harde one of the fower beastes saye lyke the voyce of a thunder come and see and I sawe and beholde a white horse and one that satte vpon him had a bowe and he went out to conquere Then went there furthe a blacke horse he that sate vpon him had a payre of balāces in his hand then went there forthe a pale horse and he that satte vpon hym was named death and hell folowed behynde hym and he had authoritie geeuen hym to kyll by sworde by death and by beastes of the earth The earth did snake the sunne grew blacke lyke a sacke the moone like bloode the starres fell from heauen the skye doubled it selfe like a folded booke euerie hyll and Ilande was moued from his place the kynges of the earth and princes and tribunes and the the riche stoute hid them selues in dennes and in the rockes of hylles Then appeared there seuen Angels will seuen trumpettes and eche one prepared hym selfe to blovv his blast at the first blast came there hayle and fyre mixt vvith bloode At the secōd blast came there a vvhole mountaine of burnynge fyre into the sea and the thyrd part of the sea vvas made bloode At the thyrd blast fell there a greate starre from heauen named absinthium burninge like a torche and infected the ryuers and fountaines At the fourth blast vvas striken doune the third parte of the sunne moone and starres and an egle flewe in the element cryeinge vvith a hydeous voice vvoe vvoe woe to all them that dvvell vppon the earth At the fyfthe blast fell a starre frō heauen vvhich had the keye of the pytt of hell and he opened the pitt and there arose a smoke as from a greate furnace and there came forth besydes certaine Locustes lyke scorpions to torment them that had not the marcke of god in their foreheades And at thes dayes men shall seeke deathe and shall not fynde it And these Locustes vvere like barbed horses with crownes on their heades Their faces like men their heare lyke vvemen their teeth lyke lyons and the noyse of their wynges lyke the noyse of manye chariottes running together their tayles like scorpions and they re stinges were in their tayles their kynge was an Angel of hell named Abbadon whiche
no more neede now of feare of wache of labour or of care Thou maiest lay downe all armoure now as the children of Israel dyd when they came into the land of promisse for there is no more enemie to assaile thee there is no more wyelie serpēt to beguile thee all is peace all is rest all is ioye all is securitie Good S. Paul hathe no more neede now to fast to wache to punishe his bodie Good olde Ierome may now cease to afflict hym selfe bothe night daye for the conquering of his spirituall enemie Thy onelie exercise must be now to reioyse to triumphe to sing alleluya to the Lambe whiche hathe brought the to this felicitie will keepe thee in the same worlde without end VVhat a comfort will it be to see that lambe sittinge on his seat of state yf the three wise men of the East came so farre of and so reioysed to see hym lyeing in a Manger what will it be to see hym sitting in his glorie If S. Iohn Baptist dyd leape at his presence in his mothers belly what shall his presence doe in this his royall and eternall kingdome It passeth all other glorie that saintes haue in heauen sayeth S. Austen to be admitted to the inestimable sight of Christ his face and to receaue the beames of glorie from the splendoure of his maiestie And yf we were to suffer tormentes euerie day yea to tolerate the verie paines of hell for a time therbye to gayne the sight of Christ and to be ioyned in glorie to the number of his saintes it were nothing in respect of the rewarde O that we made suche accompt of this matter as this holie and learned man dyd we wolde not lyue as we doe nor leese the same for suche tryfles as moste men doe But to goo forwarde yet further in this consideration Imagine besides all this what a ioye it shall be vnto thy soule at that daye to meet with all her godlie freendes in heauen with father with mother with brothers with sisters with wyfe with husband with maister with scholares with neyghboures with familiares with kynred with acquayntance the welcomes the myrthe the sweete embracementes that shall be there the ioye whereof as noteth well S. Cyprian shal be vnspeakable Add to this the dalye feasting and inestimable triumphe whiche shal be there at the ariuall of new bretheren and sisters coming thither from time to time with the spoyles of their enemies conquered and vanquyshed in this world O what a cōfortable sight will it be to see those seates of Angells fallen filled vpp agayne with men wemen from day to day to see the crownes of glorie sett vpon their heades and that in varietie according to the varietie of their cōquestes One for martyrdome or confession against the persecutor an other for virginitie or chastitie against the flesh an other for pouertie or humilitie against the world an other for many conquestes together against the deuill There the gloriouse quyar of Apo stles sayeth holie Cyprian there the number of reioysing prophets there the innumerable multitude of Martyrs shall receyue the crounes of their deathes and sufferinges There triumphing virgines which haue ouercome concupiscence with the strengthe of continencie there the good aulmners whiche haue liberallie fedd the poore and keping goddes commaundements haue transferred their earthly riches to the storehowse of heauen shall receaue their due and peculiar rewarde O how shall vertue shew her selfe at this daye how shall good deedes content their doers And among all other ioyes and contentations this shall not be the least to see the poore soules that come thither at a iumpe ether from the miserie of this lyfe or from the torments of the purging fyre how they I saie shall remayne astonished as it were beside them selues at the suddain mutation and excessiue honour donne vnto them If a poore man that were out of his waye wanderinge alone in a durtie lane in the myddest of a darke and tempestuous night farre from companie destitute of money beaten with rayne terrified with thunder styffe with colde wearied out with labour almost famished with hungre and thurst and neare brought to despare with multitude of miseries should vpō the suddain in the twinkling of an eye be placed in a goodlie large and riche palace furnished with all kynde of cleare lightes warme fyre sweete smelles dayntie meates soft beddes pleasant musike fine apparell and honorable cōpanie all prepared for hym and attending his cōmyng to serue hym to honour hym and to annoynt and crowne hym a king for euer what wold this poore man doe how wolde he looke what could he saye surelie I think he could saye nothing but rather wolde weepe in silence for ioye his hart being not able to contayne the suddain and exceeding greatnesse thereof VVell then so shall it be and much more with these twyse happie sowles that come to heauē For neuer was there colde shadow so pleasant in a hoate burning sunnye daye nor the welspring to the poore trauailer in his greatest thirst of the sommer nor the repose of an easy bedde to the wearīed seruat after his labour at night as shal be this rest of heauen to an afflicted sowle whiche cometh thither O that we could conceaue this that we could imprint this in our hartes deare brother VVold we folow vanities as we doe wold we neglect this matter as we doe Surelye our coldenes in purchasing these ioyes doeth procede of the smale opinion we doe conceaue of them For yf we made suche account and estimate of this Iewell as other marchāts before vs more skilfull wyser than our selues haue done we wolde bydde for it as they dyd or at leastwyse wolde not lett it passe so negligent ie whiche they sought after so carefullye S. Paul sayeth of Christ hym selfe propofito 〈◊〉 gaudio sustinuit crucem He layinge before hys eyes the ioyes of heauen susteined the crosse A great est imation of the matter whiche he wolde buye at so deare a rate But what counsayle geueth he to other men about the same surelie none other but to goe and sell all that euer they haue to purchase this treasure S. Paul of him selfe what sayeth he verilie that he esteemed all the uvorld as Doung in respect of the purchasing of this Lewell S. Pauls scholar Ignatius what byddeth he heare his own woordes Fire galowes beasts breaking of my bones quartering of my members crusshing of my bodye all the tormētes of the deuill together lett them come vpon me so I may enioye this treasure of heauen S. Austen that learned byshop what offereth he you haue now heard before that he wolde be cōtēt to suffer tormētes euery day yea the very tormēts of hel it selfe to gaine this ioye Good Lord how farre dyd these holy Saints differ frō vs how cōtrarye were their iudgemētes to
authoritie Christ myght haue sayed to Peter when he sent hym to take his tribute from owte of the fyshes mouthe take so muche more as will suffice your necessarie expences as you trauayle the coūtrie But he wolde not nor yet diminishe the great afflictiōs whiche I haue shewed before thoughe he loued them as dearelie as euer he loued hys owne sowle All whiche was done as S. Peter interpreteth to geue vs example what to folo we what to looke for what to desire what to comfort our selues in amyddest the greatest of all our tribulations Saint paul vseth this as a principall consiration when he writeth thus to the hebrewes vppon the recitall of the sufferinges of other saintes before them wherfore we also bretheren hauing so great a multitude of witnesses that haue suffered before vs lett vs laye of all burdens of sinne hanging vpon vs and lett vs runne by patience vnto the battaile offered vs fyxing our eyes vpon the authour of our faith and fulfiller of the same Iesus who putting the ioyes of heauen before his eyes sustayned patientlie the crosse contemning the shame and confusion therof and therfore now sitteth at the right hand of the seate of God Thinke vpōhym I saye which sustayned suche a cōtradictiō against hym selfe at the handes of sinners and be not wearie nor fainte not in courage For you haue not yet resisted against sinne vnto bloode and you haue forgotten perhapps that comfortable sayeing whiche speaketh vnto you as vnto children My sonne doe not 〈◊〉 the discipliue of our Lorde and be not 〈◊〉 vuhen thou art chastened of hym For whome God loueth he chasteneth and he whippeth euery sonne whome he receauethe Perseuer therefore in the correction layed vpon you God offerethe hym selfe to you as to his children For what childe is there whome the father correcteth not yf you be out of correction wherof all his children are made partakers then are bastardes and not children All correction for the present time when it is suffered seemeth vnpleasant and sorowfull but yet after it bringeth foorthe most quiet fruite of iustice vnto thē that are exercised by yt VVherfore strengthēn vpp your wearie handes and loosed knees make waye to your feete c. That is take courage vnto you and goe forwarde valiantlye vnder the crosse laied vpō you This was the exhortation of this holie captayne vnto his countrie mē souldyers of lesus Christ the Ievves Saint Iames the brother of our Lorde vseth an other exhortation in his Catho like epistle to all Catholikes not muche differēt from this Be you therfore patient my brethrē say the he vntill the cōming of our lord Beholde the husbandman expecteth for a time the fruite of the earthe so pretious vnto hym bearing patientlie vntill he may receaue the same in his season be you therfore patient and comfort your hartes for that the cōmyng of our lorde will shortlie draw neere Be not sadde and complayne not one of an other Beholde the Iudge is euen at the gate Take the prophetes for an example of labour and patience whiche spake vnto vs in the name of God Beholde we account thē blessed which haue suffered You haue hearde of the sufferance of Iob you haue seen the end of our lord withe him you haue seen I saye that our lord is mercifull and full of compassion I might heere alleage many thinges more owt of the scripture to this purpose for that the scripture is moste copious heerin and in verie deed yf it should all be melted and poured owt yt wolde yeelde vs nothing els almoste but touching the crosse and patient bearing of tribulation in this lyfe But I must end for that this chapiter ryseth to be long as the other before dyd And therfore I will onelye for my conclusion sett downe the confession and moste excellent exhortation of olde Mathathias in the tyme of the cruell persecution of Antiochus against the Iewes The storie is thus reported in the scripture At that tyme the officers of Antiochus sayd vnto Mathathias thow art a prince and of greatest estate in this citie adorned with children and bretheren come thow therfore first and doe the kinges commaundement as other men haue done in Iuda and Ierusalem and thow and thy children shal be the kynges freends and enryched with golde and syluer and many guyftes from hym VVherto Mathathias answered with a lowde voyce yf all nations should obey Antiochus to departe from the obedience of the lawes of theyr auncestours yet I and my childredn and bretheren will folowe the lawes of our fathers Let God be mercifull vnto vs at his pleasure c. And the dayes came of Mathathias his dethe and then he sayed vnto his children Now is the tyme that pryde is in her strengthe Now is the tyme of chastisement towardes vs of euersion and indignatiō come Now therfore o children be you zelous in the lawe of God yeeld vpp your lyues for the testaments of your fathers remember the woorkes of your auncestours what they haue done in theyr generations and so shall you receaue greate glorie and eternall name VVas not Abraham fownde faythefull in time of temptation and yt was reputed vnto hym for iustice Ioseph in tyme of his didistresse kept gods commaundementes and was made Lord ouer all Egypt Phinees our father for his zeale towardes the lawe of God receaued the testament of an euerlasting preesthode Iosue for that he fullfilled gods woord was made a captayne ouer all Israel Caleb for that he testifyed in the churche receaued an inheritance Dauid for his mercie obteyned the seat of an eternall kyngdome Elias for that he was zealous in zeale of the lawe was taken vp to heauen Ananias Azarias and Misael throughe their beleefe were delyuered from the flame of the fyre Daniel for his simplicitie was deliuered frō the mouthe of lyons And so doe you runne ouer by cogitation all generations and you shall see that all those that hope in God shall not be vanquyshed And doe you not feare the woordes of a synfull man for his glorie is nothing els but dung and wormes to daye he is great and exalted and to morow he shal not be fownde for he shall returne vnto his earthe agayne and all his fond cogitations shall perishe VVherfore take courage vnto you my children and playe the men in the lawe of God For therin shal be your honour and glorie Hitherto are the wordes of scripture which shall suffice for the end of this chapter Of the thyrd impediment that letteth men from resolution vvhiche is the loue of the uuorlde CHAP. III. AS the two impedimentes remoued before be in deede great stayes to many men from the resolution we talke of so this that now I take in hande is not onelie of it selfe a strong impediment but also a greate cause and common grounde as it were to all the other impedimentes that be For
power pull hym out of his seate or at the least wise wishe there were no God at all to punish sinne after this lyfe Let euerie sinner examine the botome of his conscience in this point whether he could not be content there were no immortalitie of the sowle no reckoninge after this lyfe no iudge no punishment no hell and consequentlye no God to the ende he might the more securelie enioye his pleasures And because God which searcheth the harte and reynes seethe well this trayterous affection of sinners towardes hym lurkinge wīthin their bowels how smothe so euer their wordes are therfore he denounceth them for his enemies in the scripture and professeth open warre and hostilitie against them And then suppose you what a case thes vnfortunate men are in beinge but seely wormes of the earth when they haue suche an enemye to fight againstthem as doth make the verie heauens to tremble at his looke And yet that it is so heare what he sayeth what he threatneth what he thūdreth against them After he had by the mouth of Esaye the prophet repeated many synnes abhominable in his sight as the takinge of bribes oppressinge of poore people and the lyke He defieth the doers therof as his open enymies saying This saieth the lorde of hoostes the stronge lord of hoostes of Israell Beholde I uvilbe reuenged vppon my enimies and uvill comfort my selfe in their destruction And the prophet Dauid as he was a man in most high fauour with God and made prceuie to his secretes aboue all other so he more than any other doth vtter this seuere meaning and infinite displeasure in God against synners calling them his enemies vessels of his wrath and ordayned to eternall ruyne and destructiō and complaineth that the world will not beleeue this point An unvvise mā saieth he vvill not learne this nether uvill the foole vnderstand it VVhat is this hovv synners after they are spronge vp and vvorkers of iniquitie after they haue appeared to the vvorlde doe perishe euerlastingly And what is the reason of this he aunswereth immediatly because thy enimies o lorde behold o Lorde thy enimies shall perishe and all those that vvorcke iniquitie shal be consumed By this we see that all synners be enemyes to God and God to them and we see also vpon what grounde and reason But yet for the further iustifyinge of godes seueritie let vs consider in what measure his hatred is towardes synne how greate how far it proceedeth within what boundes it is comprehended or yf it hath any lymites or bondes at all as in deede it hath not but is infinit that is without measure or limitation And to vtter the matter as in trueth it standeth if all the tongues in the vvorlde were made one tongue and all the vnderstandinges of all creatures I meane of angels and men were made one vnderstandinge yet could nether this tongue expresse nor this vnderstandinge cōceiue the greate hatred of gods harte towards euery mortall synne which we committ And the reason hereof standeth in tvvo poyntes First for that God by hovv much more he is better than we are by so muche more he loueth goodnes and hateth synne than we doe And because he is infinitelie good therfore his loue to goodnes is infinite as also his hatred to euill and consequentlye his rewardes to them bothe are infinite the one in hell the other in heauen Secondlie we see by experience that how much more greate and worthie the person is against whome an offence is cōmitted so much greater the offence is as the selfe same blow geuen to a seruant and to a prince differeth greatlye in offence and deseruethe different hatred and punishment And for that euerie mortall sinne which we committ is donne directlye against the person of God hym selfe as hath bene declared before whose dignitie is infinite therfore the offence or guylt of euery such sinne is infinite and cōsequētly deserueth infinite hatred infinite punishment at gods handes Hereof foloweth the reason of diuers thinges both sayed and donne by God in the scriptures taught by diuines towchinge matter of mortall sinne whiche seeme straunge vnto the wisedome of the worlde and in deede scarce credible as first of all that dreadfull punishment of eternall irreuocable damnation of so manie thowsandes yea millions of Angels created to glorie with almost infinite perfection and that for one onlye sinne once committed that onlye in thought as diuines doe holde Secondlye the rigourous punishment of our first parents Adam and Eue all their posteritie for eatinge of one seely aple for whiche fault besides the chastysinge of the offenders them selues and all the creatures of the earth for the same and all their children and of spring after them bothe before our redemption and sence for albeit we are deliuered from the guilte of that sinne yet temporall punishmentes remaine vpon vs for the same as hunger thirst cold sicknes death and a thowsand miseries more besides also the infinite men damned for the same before the comming of Christ by the space of fower thowsand yeres and also synce as infidels which are not baptized and others be sides this I say which in mans reason maye seeme seuere enough godes wrath iustice could not be satisfied except his owne soone had come downe into the worlde and taken our flesh vpon hym and by his paines satisfied for the same And when he was come downe had in our fleshe subiected hym selfe vnto his fathers iustice albeit the loue his father bare hym were infinite and euery litle paine that he tooke for vs or at leastwise euery litle dropp of bloode which he shed had ben sufficient for the satisfiynge of the whole offences for that his fleshe being vnited to his godhead made euerie such satisfactorie actiō of his of infinite value and merite and consequently of infinite satisfaction for the infinitnes of Adams sinne yet that God might shew the greatnes of his hatred and iustice against sinne he neuer left to laye on vpon his owne blessed deare sonne vntill he had left no one whole peece of skynne on his fleshe nor droppe of bloode within his bodie no not then when he saw hym sorowfull vnto death and bathed in a sweate of bloode and water and cryinge o father myne if it be possible let this cupp passe from me And yet more pitifully after vpon the crosse O my God vvhy hast thovv forsaken me Notwith standing all this I say his father deliuered hym not but layed on strype vpon stripe paine vpon paine torment after torment vntill he had rendred vp his lyfe and soule into his sayed fathers handes which is a wounderfull and dreadfull document of godes hatred against finne I might heere mention the sinne of Esau in selling his inheritance for a litle meate of whiche S. Paule sayeth he founde no place of repentance
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
purging of gods seruants in the lyfe to come But now touching the reprobate such as for their wickednesse haue to die euerlastinglie we must Imagine that the case standeth much more hardlye for to that purpose soundeth Christs sayeing to the good wemen of Ierusalem when he was goeing to his passiō Yf they doe these things to grene vvood vvhat shalbecome of that vvhich is drye which woordes S. Peter seemeth in some parte to expōde when he sayeth Yf the Iudgement of God 〈◊〉 vvith vs vvhich are his seruāts vvhat shall the end of vvrcked men be As who wold say that in all reason their ende must be intollerable For more particular cōceauing whereof be cause the matter is of great importāce for all Christians to know it suall not be perhaps amisse to consider breeflie what the holie scriptures and auncient fathers of the Catholique ehurche directed no doubt by the holie Ghost haue reuealed vnto vs concerning this punishement And first of all to wchinge the place of punishement appointed for the dāned cōmonlie called hell the scripture in diuerse languages vseth diuerse names but all tending to expresse the greeuousnesse of punishement there suffered As in latyn it is called Infernus a place beneathe or vnder ground as most of the old fathers doe interprete But whether it be vnder ground or no most certaine it is that it is a place most opposit to heauen which is sayd to be aboue and from which lucifer was throwne downe And this name is vsed to signifie the miserable suppressing and hurling downe of the damned to be troden vnder the feet not onlie of God but also of good men for euer For so sayeth the scripture Beholde the daye of the lorde cometh burning like a fornace and all proud and vvicked men shall be stravv to that fornace and you that feare my name shall tread them dovven they shal be as burnt ashes vnder the soles of your feet in that 〈◊〉 And this shal be one of the greatest miseries that can happen to the prowde and stowte potentates of the worlde to be thrown doune with suche contēpt and to be troden vnder feet of them whome they so muche despised in this worlde The Hebrew woord whiche the scripture vseth for hell is Seol whiche fignifieth a great ditche or dungeon In whiche sense it is also called in the Apocalips lacus irae dei the lake of the wrathe of God And again Stagnum ardens igne sulphure a poole burning with fyre and brimstone In greek the scripture vseth three woordes for the same place The fyrst is Hades vsed in the gospell whiche as plutarche noteth signifieth a place where no light is The second is zophos in S. Peter which signifieth darknes it selfe In whiche sense it is called also of Iob terra tenebrosa operta mortis caligine A darke land and ouer whelmed with deadlie obscuritie Also in the gospell tenebra exteriores vtter darkness The thirde greek woorde is tartaros vsed also by S. Peter whiche woorde being deriued of the verbe tarasso which signifieth to terrifye trouble vexe importeth an horrible confusion of tormentors in that place euen as Iob sayeth of it ibi nullus ordo sed sempiternus horror inhabitat there dwelleth no order but euerlastinge horrour The chaldie woorde which is also vsed in hebrew and translated to the greke is gehenna First of all vsed by Christ for the place of them whiche are damned as S. Ierom noteth vpon the tenth chapiter of S. Mathewes gospell And this woord being compounded of gee and hinnom signifieth a valley nighe to Ierusalem called the valley of hinnom in whiche the olde Idolatrous Iewes were wont to burne alyue their owne children in the honour of the deuill and to sownd with trūpets tymprills other lowd instruments whiles they were doeinge therof that the childerens voyces and cryes might not be heard whiche place was afterward vsed also for the receipt of all filthines as of doung dead carions the like And it is moste probable that our Sauiour vsed this woorde aboue all other for hell thereby to signifie the miserable burninge of soules in that place the pitifull clamours and cries of the tormēted the confuse and barbarous no yse of the tormentors together with the moste lothesom sillthynesse of the place which is otherwise described in the scriptures by the names of adders snakes 〈◊〉 scorpions other venemouse creatures as shal be afterwards declared Hauing declared the names of this place and thereby also in some part the nature yt remaineth now that we consider what maner of paines men suffer there For declaration whereof we must note that as heauen and hell are contrary assigned to contrary persones for contrary causes so haue they in all respectes contrarye properties cōditions and effects in suche sorte as what soeuer is spoken of the felicitye of the one may serue to inferre the contrary of the other As when S. Paule sayeth that no eye hath seene nor eare heard nor hart conceaued the ioyes that God hathe prepared for them that shal be saued VVe may inferre that the payns of the damned must be as great Again when the scripture saithe that the felicitie of them in heauen is a perfect felicitie cōtaining omne bonum all goodnesse So that no one kinde of pleasure can be imagined whiche they haue not we must thinke on the contrary part that the miserie of the damned must be also a perfect miserie contayning all afflictions that may be without wanting any So that as the happines of the good is infinite and vniuersall so also is the calamitie of the wicked infinite and vniuersall Now in this lyfe all the miseries pains which fall vpon man are but particular and not vniuersall As for example we see one man pained in his eyes an other in his teeth an other in his stomak an other in his back whiche particular pains notwithstandinge some times are so extreame as lyfe is not able to resist them a man wolde not suffer thē long for the gayning of many worldes to gether But suppose now a man were tormēted in all the parts of his bodye at once as in his head his eyes his tongue his teeth his throote his stomak his bellie his back his hart his sides his thighes and in all the ioynts of his bodye besides suppose I say he were moste cruellie tormented with extreme paines in all these parts together without ease or intermission VVhat thing could be more miserable than this what sight more lamentable Yf thou shouldest see a dogge lye in the strete so afflicted I know thou couldest not but take cōpassion vpon him VVell then cōsider what difference there is betwene abydinge these pains for a week or for all eternitie in suffering them vpon a soft bedde or vpon a burning grydyron boyling fornace among a mans
oures in these matters whoe will now maruayle of the wisdome of the world iudged folie by God and of the wysdome of god iudged foly by the worlde Oh children of men sayeth the prophet vvhy doe ye loue vanitie and seeke after a lye why doe you embrace strawe cōtemne golde strawe I say and most vile chaffe and such as finally will set your own howse on fyre be your ruyne and eternall perdition But now to drawe towardes an end in this matter though there be no end in the thing it selfe lett the Christian consider wherto he is borne and whereof he is in possibilitie yf he will He is borne heyre apparet to the kyngdome of heauen a kyngdome without end a kyngdome without measure a kingdome of blysse the kyngdome of God him selfe he is borne to be ioynt heyre with Iesus Christ the sonne of God to raigne with hym to triumph with hym to sitt in Iudgement of Maiestie with hym to iudge the very Angeles of heauē with hym VVhat more glorie can be thought vpon except it were to become God hym selfe All the ioyes all the riches all the glorie that heauen contayneth shall be poured out vppon hym And to make this honour yet more the gloriouse lambe that sitteth on the throne of Maiestie with his eyes lyke fyre his feet lyke burning copper and all his face more shynyng than preciouse stone from whose seat there procedeth thunder and lightening without end and at whose feet the fower twētie elders lay downe their erownes this lambe I say shall ryse and honour him with his own seruice VVhoe will not esteeme of this royall inheritance especiallie seing the gayning therof by the benefit of our redemption and grace pnrchased to vs therin is brought novv to be in our own handes The kyngdome of heauen suffereth violence sayeth Christ and men lay handes now on it by force That is by force of gods couenāt made with Christians that lyuing vertuouslre they shall haue the same VVhat soeuer Christian then doeth good woorkes and lyueth vertuouslie taketh heauen by force as it were and by violence The matter is put in the power of the doer sayeth S. Austen for that the kyngdome of heauen suffereth violence This thing o man that is the kingdome of heauen requireth no other price but thy selfe yt is so muche vvoorthe as thou art vvoorthe geue thy selfe and thou shalt haue it By whiche he signifieth that euery man how poore or needye soeuer he be in this world may gayne this ā heritāce to him selfe may make hym selfe a prince a king a Monarche yf he will euen the moanest and miserablest man in the wourlde O wunderfull bountie and liberalitie of our Sauiour o princelie hart and vnspeakable mercie o incredible prodigalitie as I may saye of God in treasures so inestimable as are his infinite and endlesse riches Tell me now gentle reade why wilt thou not accept of this his offer why wilt thou not account of this his kyngdome why wilt thou not buye this glorie of hym for so litle a labour as he requireth Suadeo tibi emere a me aurum ignitum probatum vt locuples fies sayeth Christ. I counsaile the to buye pure and tried golde of me to the end thou mayest be riche VVhy wilt thou not folow this counsaile deare brother sepecialie of a marchāt that meaneth not to deceaue thee Nothing greeueth this our Sauiour more than that men will seek with such paynes to buy straw in Egypt whereas he wolde sell them fyne gold at a lower price and that they will purchase pudle water with more labour than he wolde require for ten tymes as muche pure liquor out of the verie sontaine it selfe There is not the whickedest man in the world but taketh more trauaile in gayning of hell as after shall be shewed than the moste paynfull seruant of God in purchasing of heauen Folow thow not their folie then deare brother for thow shalt see them doe heauy penance for it one day when thy harte shal be full glad thow hast no parte among them Let them goe now and bestow their time in vanitie in pleasures in delites of the world Lett them buyld palaces purchase dignities add peeces and paches of ground together let them hunt after honours and buyld castells in the ayer the daye will come yf thow beleeue Christ hym selfe wherin thow shalt haue small cause to enuye their felicitie Yf they talke baselie of the glorie and riches of Saintes in heauē not esteeming them in deede in respect of their owne or contemnyng them for that carnall pleasures are not reckonned therein make litle account of theyr woordes For that the sensuall man vnderstandeth not the things vvhiche are of God Yf horses were promised by their maisters a good banquet they could imagin nothing els but prouander and water to be their best cheere for that they haue no know lege of dayntier dishes so these men accustomed to the pudle of their fleshlie pleasures can mount with their mynde no higher than the same But I haue shewed thee before gentle reader some wayes and considerations to conceaue greater matters albeit as I haue aduertised the often we must confesse still with S. Paul that no humaine hart can conceaue the least parte therof for whiche cause also it is not vnlike that S. Paul him selfe was forbidden to vtter the thinges whiche he had seene and heard in his miraculouse assumption vnto the third heauen To conclude then this game and gole is sett vpp for them that will runne as S. Paul noteth and no man is crowned in this glorie but suche onelie as will fight as the same Apostle teacheth It is not euerie one that sayeth to Christ lord lord shall enter into the kingdome of heauen but they onelie which shall doe the will of Christ his father in heauē Thoughe this kingdome of Christ be sett out to all yet euerye man shall not come to raigne with Christ but such onelie as shal be contēt to suffer with Christ. Thoughe the kingdome of heauen be subiect to violence yet no man can enter there by force but he onelie whose good deedes goe with hym to helpe open the gates that is except he enter vvithout spott and hathe vvroght iustice as the prophet testifyeth My meaning is that as I haue shewed the greatnesse and woorthynesse of this treasure gentle reader so thow shouldest also conceaue the right way of gayning the same whiche is no other but onelie by holie and vertuouse lyfe as God hym selfe hathe assured the. Thow art therfore to sitt downe and consider according to thy Sauiours counsaile what thou wilt doe whether thow haue so muche spirituall money as is sufficient to buyld this tower and make this warre
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
belonging to a good Christian are stirrd vpp exercised confirmed strengthened establyshed in mā by tribulatiō according to the sayeing of S. Peter God shall make perfect confirme and establishe those vvhiche haue suffered a litle for his name Finallie gods meaning is by layeing persecution and affliction vpon vs to make vs perfect Christians that is lyke vnto Christ our captaine whome the prophet calleth Virum dolorum scientem infirmitatem A man of sorowes and one that had tasted of all maner of infirmities therby to receaue the more glorie at his returne to heauen and to make more glorious all those that will take his parte therin To speake in one worde God wolde make vs by tribulation crucified Christians VVhiche is the moste honorable title that can be geuen vnto a creature crucified I saye and mortified to the vanities of this worlde to the fleshe and to our owne concupiscence and carnall desires but quicke full of all lyuelie spirit to vertue godlines deuotion This is the heauenlie meaning of our Soueraigne Lord and God in sending vs persecutiō tribulation affliction in respect whereof holie Iob dowteth not to saye Blessed is the man that is afflicted by God And Christ hym selfe yet more expresselie Happie are they vvhich suffer persecution Yf they are happie blessed therby then is the worldlie greatlie a-vvrie whiche so much abhorreth the sufferāce therof thē is god but vnthākfullie dealt withal by many of his childrē whoe repyne at this happines bestowed vpon thē where as in deede they should accept it with ioye and thankes geuing For proofe better declaratiō wherof I will enter now into the third pointe of this chapiter to examine what reasones and causes there be to induce vs to this ioyfullnes contentation of tribulation And first the reasones layed downe alredie of gods mercifull and fatherlie meaning in sending vs affliction might be sufficient for this matter That is to comfort and content any Christian man or woman who takethe delite in godes holie prouidence towardes them For yf God doe send affliction vnto vs for the encrease of our glorie in the lyfe to come for draweing vs from infection of the worlde for opening our eyes and curing our diseases for preseruing our soules from synne hereafter as hathe bene shewed whoe can be iustely displeased therwith but suche as are enemies vnto their owne good we see that for the obtaining of bodilie healthe we are cōtent not onelie to admitt many bytter and vnpleasant medicines but also yf neede require to yeeld willinglie some parte of our bloode to be taken from vs. And how muche more shoulde we do this for the eternall healthe and saluation of our soule But now further yf this medicine haue so many more commodities besides as haue bene declared yf it serue heere for the punishemēt of our synnes due otherwyse at an other place in farre greater quātitie and rigour of iustice yf it make a triall of our estate and doe drawe vs to god yf it procure godes loue towardes vs yeeld matter of ioye by our delyuerance prouoke vs to thankefullnes embolden and strengthen vs and finally if yt furnishe vs with all vertues and doe make vs lyke to Christ hym selfe then is there singular great cause why we should take comfort and cōsolation therein for that to come neare and to be lyke vnto Christ is the greatest dignitie preeminence in the world Lastlie yf gods eternall wisedome hathe so ordayned and appointed that this shal be the meanes of his seruantes saluation the badge and lyuerie of his sonne the hyghe waye to heauen vnder the stādarde of his crosse then oughte we not to abhorre this meanes not to refuse this lyuerie not to flye this waye but rather with good peter and Iohn to esteeme it a great dignitie to be made woorthie of the most blessed participatio therof VVe see that to weare the colours of the prince is thought a prerogatiue among courtiers in this world but to weare the robe or crowne yt selfe were to great a dignitie for anye inferiour subiect to receaue Yet Christ our lord and king is cōtent to imparte bothe of his with vs. And how then ought we I pray you to accept therof And now as I haue sayd these reasons might he sufficient to comfort and make ioyfull all those that are called to suffer afflictiō and tribulation But yet there want not some more particular cōsideratiōs besides VVherof the first and moste principall is that this matter of persecutiō cometh not by chaunces or casualtie or by any certaine generall direction from higher powers but by the speciall prouidence and peculiar disposition of God as Christ shewethe at large in S. Mathews gospell That is this heauenlie medecine or potion is made vnto vs by gods owne hand in particulare VVhiche Christe signifiethe when he sayethe Shall I not drinke the cuppe vvhich my father hathe geuen me That is seing my father hath tempered a potion for me shall I not drynke yt as whoe would saye it were too muche ingratitude Secondlie is to be noted that the verie same hand of God whiche tempered the cuppe for Christ his owne sonne hathe done the same also for vs according to Christ his sayeing You shall drynk of my cuppe That is of the same cuppe whiche my father hathe tempered for me Heerof it foloweth that with what hart and loue God tēpered this cuppe vnto his owne sonne with the same he hathe tempered it also to vs that is altogether for our good and his glorie Thirdlie is to be noted that this cuppe is tempered withe suche speciall care as Christ sayeth that what trouble or daunger soeuer it seeme to woorke yet shall not one heare of our head perishe by the same Nay further is to be noted that whiche the prophet sayeth O Lord thou shalt geue vs to drynke in teares in measure That is the cuppe of teares and tribulation shall be so tempered in measure by our heauenlie phisition as no man shall haue aboue his strengthe The dose of Aloes and other bitter ingredientes shal be qualified withe manna sufficient sweetnes of heauenlie cōsolatiō God is faithfull saieth S. Paul and vuill not suffer you to be tempted aboue your abilitie This is a singular point of comfort and ought alwayes to be in our remembrance Beside this we must consider that the appointing tempering of this cuppe being now in the handes of Christ our Sauiour by the full commission graunted hym from his father and he hauing learned by his owne sufferinges as S. Paul notifieth what it is to suffer in flesh and blood we may besure that he will not laye vpon vs more than we can beare For as yf a man had a father or brother a moste skyllfull physition and should receaue a purgation from them tempered with their owne handes he might be sure it
together in those dayes and to be broght with their mother to the kyng Antiochus and there to be compelled with tormentes of whipping and other instrumentes to the eating of swynes flesh against the law At what tyme one of them whiche was the eldest sayde what doest thou seke or what wilt thou learne oute of vs o king we are readie heere rather to dye than to breake the auncient lawes of our God VVherat the king being greatlie offended commaunded the fryeing pannes pottes of brasse to be made burning hote whiche being redie he caused this first mannes tongue to be cutt of with the toppes of his fingers toes as also with the skynne of his head the mother and other brothers looking on after that to be fried vntill he was dead VVhiche being done the second brother was brought to torment and after his heare pluckt of from his head together withe the skynne they asked hym whether he wolde yet eate swynes fleshe or no before he was put to the rest of his tormentes wherto he answered Noe and ther vpon was after many tormentes slayne with the other VVho being deade the third was take in hand and being willed to putt forthe his tongue he helde it foorthe quicklye together withe bothe his handes to be cut of sayeing confidentlie I receaued bothe tougne and handes from heauen and novv I despyse them bothe for the lavue of God for that I hope to receaue them all of hym agayne And after they had in this sorte tormented putt to deathe syx of the brethren euerie one moste constantlie protesting his faythe and the ioye he had to dye for gods cause there remayned onelie the yongest whome Antiochus being a shamed that he coulde peruert neuer a one of the former endeuoured by all meanes possible to drawe from his purpose by promising and swearing that he should be a riche and happie man and one of his cheefe freendes yf he wold yeelde But when the youthe was nothing moued therwith Antiochus called to hym the mother and exhorted her to saue her sonnes lyfe by persuading hym to yeeld whiche she faigning to doe therby to haue libertie to speake to her sonne made a most vehement exhortation to hym in the hebrew tongue to stand to yt and to dye for his conscieuce whiche speeche being ended the youthe cryed owt with a lowde voyce and vttered this noble sentence woorthie to be remembred Quem sustinetis non obtempero praecepto regis sed praecepto legis VVhome doe you staye for I doe not obey the commaundement of the kyng but the commaundemente of the lawe of God VVhere vppon both he and his mother were presentlie after many and sundrye tormentes putt to deathe This then is the constant and immouable resolution whiche a Christian man should haue in all aduersitie of this lyfe VVherof S. Ambrose sayeth thus Gratia preparandus est animus exercenda mens stabilienda ad constantiam vt nullis perturbari animus possit terroribus nullis frangi molestiis nullis suppliciis cedere Our mynde is to be prepared with grace to be exercised and to be so established in constantie as it may not be troubled withe anye terrours broken with any aduersiities yeeld to anye punishementes or tormentes what soeuer If you aske me heere how a man may come to this resolution I answere that S. Ambrose in the same place puttethe two wayes the one is to remember the endles and intolerable paynes of hell yf we doe yt not and the other is to think of the vnspeakable glorie of heauen yf we doe yt VVhereto I will adde the thirde whiche vvith a noble hart may perhappes preuayle as much as ether of them bothe and that is to consider what others haue suffered before vs especiallie Christ hym selfe that onelie of meere loue and affectiō towardes vs. VVe see that in this worlde louyng subiectes doe glorie of nothing more than of their daungers or hurtes taken in battaile for their prince thoghe he neuer tooke blowe for them agayne VVhat then wolde they doe yf their prince had bene afflicted voluntarilie for them as Christ hathe bene for vs But yf this great example of Christ seeme vnto thee to highe for to imitate looke vpon some of thy brethren before thee made of flesh and bloode as thou art see what they haue suffered before they coulde enter into heauen and thinke not thy selfe hardlye dealt withall yf thou be called to suffer a litle also Saint Paul writeth of all the Apostles together euen vnto this hower we suffer hungar and thirst and lacke of apparell we are beaten with mennes fistes we are vagabondes not hauing where to staye we laboure and woorke withe our owne handes we are cursed and we doe blesse we are persecuted and we take it patientlie we are blasphemed and we praye for them that blaspheme vs we are made as it were the verie owte castes purginges of this worlde euen vnto this daye That is thoghe we be Apostles thoghe we haue wroght so manye miracles conuerted so manye milions of people yet euen vnto this daye are we thus vsed And a litle after describing yet further their liues he sayeth we shew our selues as the ministers of God in muche patience in tribulatiōs in necessities in distresses in beatinges in imprisonmentes in seditiōs in laboures in waches in fastinges in chastitie in longanimitie in sweetenes of behauiour And of hym selfe in particular he sayeth In laboribus plurimis c. I am the minister of God in many laboures in imprisonmentes more than the rest in beatinges aboue measure oftentymes in doathe it selfe Fyue tymes haue I bene beaten of the Iewes and at euery tyme had fortye lashes lacking one three tymes haue I bene whipt with roddes once I vvas stoned three times haue I suffered shipwrake A daye and a nyght was I in the bottome of the sea oftentymes in iourneyes in daungers of fluddes in daungers of theeues in daungers of Iewes in daungers of Gentyles in daungers of the citie in daungers of wildernes in daungers of sea in daungers of false bretheren in labour and trauayle in muche waching in hungar and thyrst in muche fasting in colde and lack of clothes and besyde all these externall thinges the matters that daylie doe depend vpon me for my vniuersall care of all churches By this we may see now whether the Apo stles taught vs more by woordes than they shewed by example aboute the necessitie of suffering in this lyfe Christ might haue prouyded for them yf he wolde at least wyse thinges necessarie to their bodies not haue suffered them to come into these extremities of lacking clothes to their backes meate to their mouces the lyke He that gaue the authoritie to doe so manieother miracles might haue suffered them at least to haue wroght sufficient maintenāce for theyr bodyes whiche should be the first miracle that wordlie men would woorke yf they had suche
number the hurtes and discontentations that daylie ensewe vpon vs from our neighboures ne calleth vs into law for our goodes an other pursueth vs for our life a third by slaūder impugueth our good name one afflicteth vs by hatred an other by enuie an other by flatterie an other by deceyte an other by reuēge an other by false witnes an other by open armes There are not so many dayes nor howres in our lyues as there are miseries and contrarieties in the same And further than this the euill hathe this prerogatiue aboue the good in our lyfe that one defect onelie ouerwhelmeth and drowneth a greate number of good things together as yf a man had all the felicities heaped together which this world could yeeld yet had but one toothe out of tune all the other pleasures wolde not make him merie Heerof you haue a cleare exāple in Aman cheefe counsailer of king Assuerus who for that Mardochaeus the Iewe dyd not ryse to him whē he went by nor dyd honour hym as other mē dyd he sayde to his wyfe freendes that all his other felicities were nothing in respect of this one afflictiō Add now to this the miserie of darkenes blindenes wherin worldlie men liue as in parte I haue touched before most fitlie prefigured by the palpable darkenes of Egypte wherin no man could see his neighboure no man could see his worke no mā could see his waie such is the darkenes wherin worldlie mē walke They haue eyes but they see not sayth Christ that is thoughe they haue eyes to see the matters of this world yet they are blinde for that they see not the things they should see in deed The children of this world are wyser in their generatiō than the childrē of light But that is onelie in matters of this world in matters of darkenes not in matters of light wherof they are no children for that the carnall man vnderstādeth not the thinges which are of God VValke ouer the world you shall finde men as sharp eyed as Egles in thinges of earthe but the same men as blinde as betles in matters of heauen heerof ensewe those lamentable effectes that we see daylie of mans lawes so carefullie respected and godes commaundementes so contemptuouslie reiected of earthlie goods sought for and heauenlie goodes not thought vpon of so muche trauayle taken for the bodye so litle care vsed for the soule Finallie yf you will see in vvhat greate blindenes the world dothe lyue remember that S. Paul cōming from a worldlinge to be a good Christain had skales taken from his eyes by Ananias whiche couered his sight before when he was in his pride and ruffe of the world Beside all these miseries there is yet an other miserie greater in some respect than the former and that is the infinite number of temptations of snares of intisementes in the world wherby men are drawen to perdition daylie Athanasius writeth of S. Anthonie the heremite that God reuealed vnto hym one daye the state of the world and he sawe it all hanged full of nettes in euery corner and deuilles sitting by to watche the same The prophet Dauid to signifie the verie same thing that is the infinite multitude of snares in this worlde sayeth God shall rayne snares vpon sinners that is God shall permit wicked men to fall into snares which are as plentyfull in the world as are the droppes of rayne which fall dovvne from heauen Euerie thing almoste is a deadly snare vnto a carnall loo se harted mā Euerie sight that he seeth euery vvoord that he heareth euery thought that he cōceaueth his youthe his age his freendes his enemies his honoure his disgrace his riches his Pouertie his compagnie keeping his prosperitie his aduersitie his meate that he eateth his apparell that he vveareth all are snares to dravve hym to destruction that is not vvatchefull Of this then and of the blyndenes declared before dothe folow the last and greatest miserie of all whiche can be in this lyfe And that is the facilitie wherby worldlie mē doe runne into sinne For truclie sayeth the scripture miseros facit populos peccatum Sinne is the thing that maketh people miserable And yet how easilie men of the worlde doe committ sinne how litle scruple they make of the matter Iob signifieth vhen talking of suche a man he sayeth bibit quasi aquam iniquitatem He suppeth vp sinne as it were water that is with as great facilitie custome and ease passeth he downe any kynde of sinne that is offered him as a man drinketh water when he is a thirst He that will not beleeue the sayeing of Iob let hym proue alitle by his owne experiēce whether the matter be so or no let hym walke owt into the streetes beholde the doeinges of men vewe their behauioure consider what is done in shoppes in halles in consistories in iudgemente seates in palaces and in common meetinge places abroade what lyeinge what slanderinge what deceyuinge there is He shall finde that of all thinges vvherof men make anye accompt nothing is so litle accounted of as to sinne He shall see iustice solde veritie vvrested shame lost and equitie despised He shall see the Innocent condemned the guiltie deliuered the vvicked aduanced the vertuous oppressed He shall see manye theeues florishe manye vsurers beare greate swaye many murderers and extorsioners reuerēced honoured many fooles putt in authoritie and diuers vvhich haue nothing in them but the forme of men by reason of money to be placed in greate dignities for the gouernmēt of others He shall heare at euerie mans mouthe almoste vanitie pride detraction enuie deceyte dissimulatiō wantōnesse dissolution lyeing swearing periurie and blaspheming Finallie he shall see the moste parte of men to gouerne them selues absolutelie euen as beastes doe by the motion of there passions not by lawe of iustice reason religion or vertue Of this dothe ensue the fiueth point that Christ toucheth in his parable and whiche I promised heere to handle to witt that the loue of this world choketh vp and strangleth euerie man whome it possesseth from all celestiall and spirituall lyfe for that it filleth hym with a playne contrarie spirite to the spirite of God The Apostle faieth Si quis spiritum Christi non habet hic non est eius Yf any man haue not the spirit of Christ this felow belongeth not vnto hym Now how contrarie the spirite of Christ and the spirite of the worlde ys maye appeare by the twelue fruites of Christs spirite reckened vpp by S. Paul vnto the Galathians to witt Charitie whiche is the roote and mother of all good woorkes Ioye in seruing God peace or tranquilitie of minde in the stormes of this worlde Patience in aduersitie Longanimitie in expecting our rewarde Bonytye in hurting noman Benignitie in sweete behauioure Gentlenes in occasion geuen of anger Faythefullnes in performing our
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