and were not readie jump at the very hour to go in with him and would not know them when they came after and finally he promiseth to damn al those without exception which shal work iniquitie as S. Mathew testifieth 7 Moreover being asked by a certain ruler on a time how he might be saved he would geeve him no other hope so long as he sought salvation by his works though he were a prince but only this If thou wilt enter into life keepe the commandements of God And talking with his disciples at another time of the same matter he geeveth them no other rule of their life but this If ye love me keepe my commandements As who should say if you were never so much my disciples if ye break my commandements there is no more love nor frindship betwixt us And S. Iohn which best of al others knew his meaning herein expoundeth it in this sense when he saith If a man saith he knoweth God and yet keepeth not his commandements he is a liar and the truth is not in him And more yet to take away al hope or expectation from his disciples of any other way pleasing him than by keeping his commandements he saith in another place that He came not to take away the law but to fulfill it and streight way he inferreth upon the same Whosoever therfore shal break one of the least of these commandements shal be called the least in the kingdom of heaven For which cause at his departure out of the world the verie last words that he spake to his Apostles were these that They should teach men to observe al his commandements whatsoever 8 By which appeereth the severe meaning that Christ had touching our account for the keeping of his commandements in this life The which also may be gathered by that being asked whether the number were smal of them that should be saved he counseleth men to strive to go into the strait gate for that many should be shut out yea even of them which had eaten and drunken with him and had enjoied the corporal presence of his blessed bodie but had not regarded to live as he commanded them In which case he signifieth that no respect or frindship must take place with him at the last day for which cause he said to the man whom he had healed at the fish pools side in Ierusalem Behold now thou art hole see thou sin no more least worse come to thee than before And generally he warneth vs in Saint Mathews gospel that we agree with our adversaries and make our accounts streight in this life otherwise we shal pay the uttermost farthing in the life to come And yet more severely he saith in another place That we shal render account at the day of iudgment for every idle word which we have spoken 9 Which day of judgement he warneth us of before and foretelleth the rigor and danger in sundrie places of holie scripture to the end we should prevent the same and so direct our lives while we have time in this world as we may present our selves at that day without fear and danger or rather with great joy and comfort when so manie thousands of wicked people shal appeer there to their eternal confusion 10 And bicause there is nothing which so fitly sheweth the severitie of Christ in taking our account at the last day as the order and maner of this judgement described most diligently by the holy scripture it selfe it shal make much for our purpose to consider the same And first of al it is to be noted that there be two judgements appointed after death wherof the one is called particular wherby ech man presently upon his departure from this world receaveth particular sentence either of punishment or of glorie according to his deeds in this life as Christs own words are wherof we have examples in Lazarus and the rich glutton who were presently caried the one to pain the other to rest as Saint Luke testifieth And to dowt of this were obstinacie as Saint Austen affirmeth The other judgment is called general for that it shal be of al men togither in the end of the world where shal a final sentence be pronounced either of reward or punishment upon al men that ever lived according to the works which they have done good or bad in this life and afterward never more question be made of altering their estate that is of easing the pain of the one or ending the glorie of the other 11 Now as touching the first of these two judgements albeit the holy ancient fathers especiallie Saint Austen do gather and consider divers particulars of great severitie and feare as the passage of our soul from the body to the tribunal seat of God under the custody both of good and evil angels the fear she hath of them the sodain strangenes of the place where she is the terror of Gods presence the strait examination she must abide and the like yet for that the most of these things are to be considered also in the second judgement which is general I wil passe over to the same noting only certain reasons yeelded by the holy fathers why God after the first judgement wherin he had assigned to ech man according to his deserts in particular would appoint moreover this second general judgment Wherof the first is for that the body of man rising from his sepulchre might be partaker of the eternal punishment or glorie of the soul even as it hath beene partaker with the same either in vertue or vice in this life The second is that as Christ was dishonored and put to confusion here in the world publikly so much more he might shew his majestie and power at that day in the sight of al creatures and especially of his enimies The third is that both the wicked and good might receave their reward openly to more confusion hart greefe of the one and to the greater joy and triumph of the other who commonly in this world have been overborn by the wicked The fourth is for that evil men when they die do not commonly carie with them al their demerit and evil for that they leave behind them either their evil example or their children and familiars corrupted by them or els books and means which may in time corrupt others Al which being not yet done but comming to passe after their death they cannot so conveniently receave their judgement for the same presently but as the evil falleth out so their pains are to be increased The like may be said of the good So that for examples sake Saint Pauls glorie is increased daily and shal be unto the worlds end by reason of them that daily profit by his writings and example and the pains of the wicked are for the like reason daily augmented But at the last day of judgment shal be an end
another place he complaineth yet as the prophet saith God wil have his day with these men also when he wil be known And that is Cognoscetur dominus iudicia faciens God wil be known when he beginneth to do iudgment And this is at the day of death which is the next dore to judgement as the Apostle testifieth saieng It is appointed for al men once to die and after that ensueth iudgement 3 This I say is the day of God most terrible sorrowful and ful of tribulation to the wicked wherin God wil be known to be a righteous God and to restore to every man according as he hath done while he lived as Saint Paul saith or as the prophet describeth it He wil be known then to be a terrible God and such a one as taketh away the spirit of princes a terrible God to the kings of the earth At this day as there wil be a great change in al other things as mirth wil be turned into sorrow laughings into weepings pleasures into paines stoutnes into fear pride into dispaire and the like so especially wil there be a strange alteration in judgement and opinion for that the wisdom of God wherof I have spoken in the former chapters which as the scripture saith Is accounted holy of the wise of the world wil then appeere in hir likenes and as it is in very deed wil be confessed by hir greatest enimies to be only tru wisdom and al carnal wisdom of worldlings to be meer folly as God calleth it 4 This the holie scripture setteth down cleerly when it describeth the verie speeches and lamentations of the wise men of this world at the last day saieng touching the vertuous whom they despised in this life Nos insensati c. We senseles men did esteem their life to be madnes and their end to be dishonorable but look how they are now accounted among the children of God and their portion is with the saints We have erred from the way of truth and the light of righteousnes hath not shined before us neither hath the sun of understanding appeered unto us We have wearied out our selves in the way of iniquitie and perdition and we have walked craggy paths but the way of the Lord we have not known Hitherto are the words of scripture wherby we may perceave what great change of judgement there wil be at the last day from that which men have now of al such matters what confessing of follie what acknowledging of error what hartie sorrow for labor lost what fruitles repentance for having run awry Oh that men would consider these things now We have wearied out our selves say these miserable men in the way of iniquitie and perdition and we have walked craggie paths What a description is this of lamentable worldlings who beat their brains daily weary out themselves in pursuit of vanitie and chaf of this world for which they suffer notwithstanding more pains oftentimes than the just do in purchasing of heaven And when they arrive to at the last day wearied and worn out with troble and toile they finde that al their labor is lost al their vexation taken in vain for that the litle pelfe which they have gotten in the world and for which they have strugled so sore wil helpe them nothing but rather greatly afflict and torment them for better understanding wherof it is to be considered that three things wil principallie molest these men at the day of their death and unto these may al the rest be referred 5 The first is the excessive pains which commonly men suffer in the separation of the soul and bodie which have lived so long together as two deer frinds united in love and pleasure and therfore most loth to part now but onlie that they are inforced therunto This pain may partly be conceaved by that if we would drive out life but from the least part of our bodie as for example out of our little finger as surgeons are woont to do when they wil mortifie any place to make it break what a pain doth a man suffer before it be dead What raging greefe doth he abide And if the mortifieng of one little part onlie doth so much afflict us imagin what the violent mortifieng of al the parts together wil do For we see that first the soul is driven by death to leave the extreeme parts as the toes feet and fingers then the legs arms and so consequently one part dieth after another until life be restrained onlie to the hart which holdeth out longest as the principal part but yet must finally be constrained to render it selfe though with never so much pain and resistance which pain how great strong it is may appeer by the breaking in peeces of the very strings and holds wherwith it was environed through the excessive vehemencie of this deadly torment But yet before it come to this point to yeeld no man can expresse the cruel conflict that is betwixt death and hir and what distresses she abideth in time of hir agonie Imagin that a prince possessed a goodly citie in al peace wealth and pleasure and greatly frinded of al his neighbors about him who promise to assist him in al his needs and affairs and that upon the sudden his mortal enimie should come and besiege this citie and taking one hold after another one wal after another one castel after another should drive this prince only to a little tower and besiege him therin al his other holds being beaten down and his men slain in his sight what fear anguish and miserie would this prince be in How often would he look out at the windows and loope holes of his tower to see whether his frinds and neighbors would come to help him or no And if he saw them al to abandon him and his cruel enimie even ready to break in upon him would he not be in a pitiful plight trow you And even so fareth it with a poore soul at the hour of death The bodie wherin she raigneth like a joly princesse in al pleasure whiles it florished is now battered and overthrown by hir enimy which is death the arms legs and other parts wherwith she was fortified as with wals words during time of helth are now surprised and beaten to the ground and she is driven only to the hart as to the last and extreemest refuge where she is also most fearcely assailed in such sort as she cannot hold out long Hir deer frinds which soothed hir in time of prosperitie and promised assistance as youth physik and other humane helps do now utterly abandon hir the enimie wil not be pacified or make any leag but night and day assaulteth this turret wherin she is and which now beginneth to shake and shiver in peeces and she looketh hourly when hir enimie in most raging and dreadful maner wil enter upon hir What think
shal ever possesse the kingdome of God If you live according to the flesh you shal die and the works of the flesh are manifest as fornication uncleannes wantonnes luxurie poisonings enmities contentions emulations hatred strife dissentions sects envie murder dronkenes gluttonie and the like Wherof I foretel you as I have told you before that they which do these things shal never attein to the kingdome of God We must al be presented before the iudgment seat of Christ every man receive particularly according as he hath done in this life good or evil every man shal receive according to his works God spared not the Angels when they sinned You shal give account of everie idle word at the day of iudgement If the iust shal scarce be saved where shal the wicked man and sinner appeer Few are saved and a rich man shal hardly enter into the kingdome of heaven 10 Al these things I say and a thousand mo touching the severitie of Gods justice and the account which shal be demanded at that day wil come into his mind that lieth a dieng and our ghostly enimie which in this life labored to keep these things from our eies therby the easier to draw us to sin wil now lay al more too before our face amplifieng and urging everie point to the uttermost alledging alwais our conscience for his witnes Which when the poore soul in dieng cannot denie it must needs terrifie hir greatly for so we see that it doth daily even many good vertuous men Saint Ierom reported of holie Saint Hilarion whose soul being greatly afeard upon these considerations to go out of the bodie after long conflict he took courage in the end and said to his soul Go out my soul go out why art thou afeard thou hast served Christ almost threescore and ten yeeres and art thou now afeard of death But if so good a man was so afeard at this passage yea such an one as had served God with al puritie of life and perfect zeale for threescore and ten yeeres togither what shal they be which scarce have served God truly one day in al their lives but rather have spent al their yeeres in sin and vanitie of the world Must not these men be needs in great extremitie at this passage 11 Now then deer Christian these things being so that is this passage of death being so terrible so dangerous and yet so unavoydable as it is seeing so many men perish and are overwhelmed daily in the same as it cannot be denied but there do and both holie scriptures and ancient fathers do testifie it by examples and records unto us what man of discretion would not learn to be wise by other mens dangers Or what reasonable creature would not take heed and look about him being warned so manifestly and apparantly of his own peril If thou be a Christian and dost beleeve indeed the things which Christian faith doth teach thee then dost thou know and most certainly beleeve also that of what state age strength dignitie or condition soever thou be now yet that thou thy selfe I say which now in health and mirth readest this and thinkest that it litle pertaineth to thee must one of these dais and it may be shortlie after the reading hereof come to prove al these things upon thy selfe which I have here written that is thou must with sorrow and greefe be inforced to thy bed and there after al thy struglings with the darts of death thou must yeeld thy bodie which thou lovest so much to the bait of worms and thy soul to the trial of justice for hir dooings in this life 12 Imagin then my frind thou I say which art so fresh and frolik at this day that the ten twentie or two yeeres or it may be two moneths which thou hast yet to live were now ended and that thou were even at this present stretched out upon a bed wearied and worn with dolor and pain thy carnal frinds about thee weeping and howling the phisitions departed with their fees as having given thee over and thou lieng there alone mute and dum in most pitiful agonie expecting from moment to moment the last stroke of death to be given thee Tel me in this instant what would al the pleasures and commodities of this world do thee good What comfort would it be to thee to have beene of honor in this world to have beene rich and purchased much to have born office been in the princes favor To have left thy children or kindred wealthy to have troden down thine enimies to have sturred much and born great sway in this life What ease I say or comfort would it be to thee to have been fair to have been gallant in apparel goodly in personage glittering in gold Would not al these things rather afflict than profit thee at this instant For now shouldest thou see the vanitie of these trifles now would thy hart begin to say within thee O follie and miserable blindnes of mine Lo here is an end now of al my delites prosperities al my joies al my pleasures al my mirth al my pastimes are now finished where are my frinds which were woont to laugh with me My servants woont to attend me my children woont to disport me Where are al my coches and horses wherwith I was woont to make so goodlie a shew the caps and knees of people woont to honor me the troups of suters following me Where are al my daliances and triks of love al my pleasant musik al my gorgeous buildings al my costly feasts and banquetings And above al other where are my deer and sweet frinds who seemed they would never have forsaken me But al are now gone and have left me here alone to answer the rekoning for al and none of them wil do so much as to go with me to judgement or to speak one word in my behalfe 13 Wo worth to me that I had not foreseen this day sooner and so have made better provision for the same it is now too late and I fear me I have purchased eternal damnation for a litle pleasure and lost unspeakable glorie for a floting vanitie Oh how happie and twise happie are they which so live as they may not be afeard of this day I now see the difference betwixt the ends of good evil and marvel not though the scriptures say of the one The death of saincts is precious And of the other The death of sinners is miserable Oh that I had lived so vertuously as some other have done or as I had often inspirations from God to do or that I had done the good deeds I might have done how sweet and comfortable would they be to me now in this my last and extreemest distres 14 To these cogitations and speeches deer brother shal thy hart be inforced of what estate soever thou be at the hour of death if thou do not
that they may find it sufficiently witnessed by such things as are in credit with them Antiquitie and Vniversalitie Fathers and Councels the harder dealing that it is stil notwithstanding to resist this resurrection of Christ in the Gospel restored unto us so plentifully as it is confirmed the more is it to be wished that our unbeleeving Thomasses also would in some good time take up and at length acknowledge their former unbeleefe glorifie God in this day of his gratious visitation Which if they do not but notwithstanding al the callings of God stil persist in their own stubbornes against the word or but in their light aestimation of it though therin they may so content their own pleasure yet the issu of it being better considered what good things they leese and what il they get both in this world now and after in the world to come it wil be no hard matter to finde that the pleasure they have now therof wil not countervail their losse in the end For if we go no further but onlie to this that therby they hinder themselves of much good knowledge of a very comfortable freedom of spirit to serve the Lord which as yet they never had and now by the Gospel is offered unto them what benefit is there in al the way that they have chosen to recompense their losses only in these When light and grace in so special maner is offered unto us the goodnes of God doth not only therin tender it selfe to serve our turn but giveth us also to understand that we stand in special need therof though our selves do not see it And then what follie is it to remain in darknes when we may have light in the bondage of sin when we are offered to be inlarged and set at libertie What oversight likewise so much to dwel in the opinion of our own sufficiencie for those matters that we espie not our selves to want those needful graces when from the Lord himselfe we are so plainly told that we do To want these things is a greater losse than to want whatsoever is in the world besides but not to take them when they are offered and so to want them in the midst of plentie is not only a bare losse in it selfe but such as calleth for of others a just reproch and nourisheth up in their own harts a gnawing worm that when once hir teeth are grown wil give them no rest but vex them stil with irksom thoughts for that having had so manie and so fair opportunities yet notwithstanding have missed them al. Where these things want how is it possible that GOD should be glorified And then to what purpose is it they live Nay how can it in any wise be avoided but that God must be very much dishonored and very highly offended by such And then how much better had it been for them never to have lived at al Is it so easily granted of al that to be cast into a dungeon and there to be in continual darknes in filthie corners with noisom vermin or to be in greevous thraldom by captivitie or bondage under cruel violent tyrants is indeed a very greevous and miserable estate and yet can it be so hardly beleeved of these that to abide stil in their palpable darknes when now they may have light inough and to remain in the filth and slaverie of sin from which they may in like sort be delivered is not so lothsom and greevous as it Are the senses of the outward man so quik in the one and doth the inward so little perceive the like in the other Whether they perceive it or not it must notwithstanding needs be tru that whersoever such graces of God are so little regarded there are they for the most part withheld from those despisers and where they are withheld or kept bak from them there is nothing clean or sound but altogither polluted and il in the sight of God and man So do they misse of that which would have made them verie good instruments in the church of God to the glorie of God to the aedifieng of others in the way of godlines to their own aeternal comfort and they procure by the judgments of God to be given over to a reprobate sense for so little regarding their visitation and therby to become in the end altogither closed up in their ignorance and indurate in sin or powred foorth to al naughtines and that with greedines and without any feeling In the world to come what immeasurable glorie and joy they misse what confusion and torments they fal into it is not for any toong to expresse nor hart to conceive And the woonted judgements of God do plainly declare that in this life he giveth some tast of his wrath in the world to come The unthankful Iewes that long before had been the people of God were notwithstanding at length cast off and utterly given over as to great loosenes so likewise to the depth of distresse bicause they had so little regard to the word of life that was offered unto them As also the whole world before was by a strange and mightie judgement utterly consumed man woman and child rich and poore bond and free eight persons only excepted for that they harkened not unto Noah that called them to repentance again Of which sort sith many others might be alledged this matter is so abundantly witnessed unto us that no man may dowt but to see it once performed indeed that it shal be easier for Sodom and Gomor in the day of judgement than for those that so plainly refuse the word of life offered unto them And it is no marvel though being so patient in other things yet notwithstanding he cannot but punish this in the children of unbeleefe in most sharp and rigorous maner The greatest kindnes that ever he shewed to the children of men bestowing on them his only son to be so lightly esteemed as it is and to be had in so great contempt as it is with many how can it but boade some marvelous judgement that is to come upon the offenders and such severitie as in proportion may somthing answer so great iniquitie 20 But thou O Lord most merciful father art he alone that is able to help in this distresse As for us we have eies and see not we are chained up in the snares of death and cannot get out and being as we are but flesh blood we are not able to understand those things that do appertain to the kingdome of God We are in much like case as Adam our progenitor was when as yet but his bodie onlie was made and had not yet a living soul breathed into him at which time though he had eies yet was he not able by them to see though he had eares yet was he not able with them to hear though he had an hart yet was he not able by it to understand and though
wil not come out of the danger wherin they be but wil headlong cast themselves into everlasting perdition rather than by consideration of their estate recover to themselves eternal life and glorie from which deadlie obstinacie the Lord of his mercie deliver us all that belong unto him CHAP. III. Of the end for which man was created and placed in this world NOw then in the name of almightie God and with the assistance of his holie spirit let the Christian man or woman desirous of salvation first of al consider attentivelie as a good marchant-factour is wont to do when he is arrived in a strange countrie or as a captain sent by his prince to some great exploit is accustomed when he commeth to the place appointed that is to think for what cause he came thither why he was sent to what end what to attempt what to prosecute what to perform what shal be expected and required at his hands vpon his return by him that sent him thither For these cogitations no doubt shal stir him vp to attend to that which he came for and not to emploie himself in impertinent affaires The like I saie would I have a Christian to consider and to aske of himself why and to what end was he created of God and sent hither into this world what to do wherein to bestow his daies he shal finde for no other cause or end but onlie to serve God in this life This was the condition of our creation and this was the onlie consideration of our redemption prophesied by Zacharie before That we being delivered from the hands of our enimies might serve him in holines and righteousnes al the daies of our life 2 Of this it followeth first that seing the end and final cause of our being in this world is to serve God in this life that whatsoever we do or endevour or bestow our time in either contrarie or impertinent to this end which is only to the service of God though it were to gain al the kingdoms of the earth yet is it meere vanitie follie and lost labour and wil turn vs one day to greefe repentance and confusion for that it is not the matter for which we came into this life or of which we shal be asked account at the last day except it be to receave judgement for the same 3 Secondlie it foloweth of the premisses that seing our only end and busines in this world is to serve God and that al other earthly creatures are put here to serve vs to that end we should for our parts be indifferent to al these creatures as to riches or povertie to health or sicknes to honour or contempt and we should desire only so much or litle of the same as were best for vs to our said end that we intend that is to the service of God for whosoever desireth or seeketh the creatures more than this runneth from his end for the which he came hither 4 By this now may a careful Christian take some scantling of his own estate with God make a conjecture whether he be in the right way or no. For if he attend only or principally to this end for which he was sent hither that is so serve God if his cares cogitations studies endevours labours talk and other his actions run upon this matter and that he careth no more for other creatures as honor riches learning and the like then they are necessarie vnto him for this end which he pretendeth if his daies and life I say be spent in this studie of the service of God then is he dowtles a most happy and blessed man and shal at length attain to the kingdom of God 5 But if he find himself in a contrarie case that is not to attend to this matter for which only he was sent hither nor to haue in his hart and studie this service of God but rather some other vanitie of the world as promotion wealth pleasure sumptuous apparel gorgious buildings bewtie or any other thing els that pertaineth not to this end if he spend his time I say about these trifles having his cares and cogitations his talk and delight more in them than about the other great busines for which he was sent then is he in a perilous course â—eading directly to perdition except he alter â—nd change the same For most certain it is that whosoever shal not attend vnto the service he came for shal never attain to thereward promised to that service 6 And bicause the most part of the world not only of infidels but also of Christians do amisse in this point and do not attend to this thing for which they were only created and sent hither thence it is that Christ and his holy saints have alwais spoken so hardly of the smal number that are in state of salvation even among Christians and have uttered some speeches which seeme very rigorous to flesh and blood and scarce trew albeit they must be fulfilled as that It is easier for a camel to go thorough a nedels eie than for a rich man to enter into heaven The reason of which saieng and many mo standeth in this that a rich man or worldling attending to heap riches can not attend to do that which he came for into this world and consequently never attain heaven except God work a miracle and so cause him to contemn his riches and to vse them only to the service of God as som times he doth and we haue a rare example in the Gospel of Zacheus who being a very rich man presently vpon the entering of Christ into his house and much more into his hart by faith gave half his goods vnto the poore and offered withal that whom soever he had injuried to him he would make four-times so much restitution 7 But hereby now may be seene the lamentable state of manie thousand Christians in the world which are so far of from bestowing their whole time and travel in the service of God as they never almost think of the same or if they do it is with very little care or attention Good Lord how many men and women be there in the world which bearing the name of Christians scarce spend one hour of fower and twentie in the service of God! How many do beat their brains about worldlie matters and how few are troubled with this care How manie find time to eate drink sleepe disport deck and paint themselues out to the world and yet have no time to bestow in this greatest busines of all other How many spend over whole daies weeks months and yeers in hauking hunting other pastimes without making account of this matter What shall be come of these people What wil they say at the day of judgement What excuse wil they have 8 If the marchant factor which I spake of before after many yeers spent beyond the seas returning home to geeve accounts to his maister
should yeeld a reconing of so much time spent in singing so much in daunsing so much in courting and the like who would not laugh at his accounts But being further asked by his maister what time he bestowed on his marchandise which he sent him for if he should answer none at all nor that he ever thought or studied upon that matter who would not think him woorthie of all shame and punishment And surely with much more shame and confusion shall they stand at the day of judgment who being placed here to so great a busines as is the service of almightie God have notwithstanding neglected the same bestowing their studies labors and cogitations in the vain trifles of this world which is as much from the purpose as if men being placed in a course to run at a golden game of infinit price they should leave their mark and some step aside after flies or fethers in the aire and some other stand still gathering up the dung of the ground And how were these men woorthie trow you to receave so great a reward as was proposed to them 9 Wherfore deer Christian if thou be wise consider thy case while thou hast time follow the Apostles counsel examin thy own works wais deceave not thy self Yet maist thou have grace to reform thy self bicause the day time of life yet remaineth The dreadful night of death wil overtake thee shortly when there wil be no more time of reformation What wil al thy labour and toil in procuring of worldly wealth profit or comfort thee at that hour when it shal be said to thee as Christ said to thy like in the gospel when he was now come to the top of his worldly felicitie Thou foole this night shal they take away thy soul and then who shal have the things which thou hast gotten togither Beleeve me deer brother for I tel thee no untruth one hour bestowed in the service of God wil more comfort thee at that time than an hundred yeeres bestowed in advauncing thy selfe and thy house in the world And if thou mightest feele now the case wherin thy poore hart shal be then for omitting of this thing which it should most have thought upon thou wouldest take from thy sleepe and from thy meat also to recompence thy negligence for the time past The difference betwixt a wise man a foole is this that the one provideth for a mischeef while time serveth but the other when it is too late 10 Resolve thy self therfore good Christian while thou hast time Resolve thy self without delay to take in hand presently and to apply for the time to come the great and weightie busines for which thou wast sent hither which only in deed is weightie and of importance and al others are meere trifles and vanities but only so far forth as they concern this Beleeve not the world which for running awrie in this point is detested by thy saviour and every frend therof pronounced an enimy to him by his Apostle Say at length unto thy saviour I do cōfesse unto thee O Lord I do confesse can not deny that I have not hitherto attended to the thing for which I was created redeemed and placed here by thee I do see my errour I can not dissemble my greevous fault I do thank thee ten thowsand times that thou hast given me the grace to se it while I may yet by thy grace amend it which by thy holy grace I mean to do and without delay to alter my course beseeching thy divine majestie that as thou hast given me this light of understanding to see my danger and this good motion to reform the same so thou wilt continew towards me thy blessed assistance for performance of the same to thy honor and my souls health Amen CHAP. IIII. Of the end of man in particular and of two special things required at his hands in this life HAving spoken of the end of man in general in the former chapter shewed that it is to serve God it seemeth convenient for that the matter is of great and singular importance to treat somwhat more in particular wherin this service of God doth consist that therby a Christian may iudge of himself whether he perform the same or no and consequently whether he do the thing for which he was sent into this world 2 First therfore it is to be understood that the whole service which God requireth at a Christian mans hands in this life consisteth in two things the one to fly evil the other to do good And albeit these two things were required of us also before the coming of Christ as appeareth by Dauid whose cōmandement is general Decline from evil and do good and by Esay the prophet whose words are Leave to do perversly and learn to do wel Yet much more particularly and with far greater reason are they demaunded at the hands of Christian people who by the death and passion of their Redeemer do receave grace and force to be able in some measure to perform these two things which the law did not give albeit it commanded the same 3 But now we being redeemed by Christ receaving from him not only the renewing of the same cōmandement for the performance of these two things but also force and abilitie by his grace wherby we are made somwhat able to do the same we remain more bound therto in reason and dutie than before for that this was the fruit and effect of Christ his holy passion as Saint Peter saith That we being dead to sin should live vnto righteousnes Or as Saint Paul more plainly declareth the same when he saith The grace of God our Saviour hath appeared to al men instructing vs to this end that we renouncing al wickednes and worldly desires should live soberly iustly and godly in this world 4 These two things then are the service of God for which we were sent into this world the one to resist sin the other to folow good works In respect of the first we are called soldiers our life a warfare upon the earth for that as soldiers do alwais lie in wait to resist their enimies so ought we to resist sin and the temptations therof And in respect of the second we are called labourers stewards fermers and the like for that as these men attend diligently to their gain and increase of substance in this life so should we to good works to the glorie of God and benefit of others here in this life 5 These therfore are two special points which a Christian man should meditate upon two special exercises wherin he shuld be occupied two special legs wherupon he must walk in the service of God and finally two wings wherby he must flie and mount up unto a Christian life And whosoever wanteth either of these though he had the other yet can he not ascend to any tru
of al our dooings then it shal be seene evidently what ech man is to have in the justice and mercie of God 12 To speak then of this second judgement general and common for al the world wherin as the scripture saith God shal bring into iudgment everie error which hath beene committed There are divers circumstances to be considered and divers men do set down the same diversly but in mine opinion no better plainer or more effectual declaration can be made therof than the very scripture maketh it selfe setting forth unto us in most significant words al the maner order and circumstances with the preparation therunto as followeth 13 At that day there shal be signes in the sun and in the moone and in the stars the sun shal be darkened the moone shal geeve no light the stars shal fal from the skies and al the powers of heaven shal be mooved the firmament shal leave his situation with a great violence the elements shal be dissolved with heat and the earth with al that is in it shal be consumed with fire the earth also shal moove off hir place and shal fly like a little deere or sheepe The distresse of nations upon the earth shal be great by reason of the confusion of the noise of the sea and fluds and men shal wither away for fear and expectation of these things that then shal come upon the whole world And then shal the signe of the Son of man appeer in the skie and then shal al the tribes of the earth moorn and wail and they shal see the Son of man comming in the clouds of heaven with much power and glorie great authoritie and majestie And then in a moment in the twinkling of an eie he shal send his Angels with a trumpet and with a great crie at midnight and they shal gather together his elect from the fower parts of the world from heaven to earth Al must be presented before the judgement seat of Christ who wil bring to light those things which were hidden in darknes and wil make manifest the thoughts of mens harts and whatsoever hath beene spoken in chambers in the eare shal be preached upon the house top Account shal be asked of every idle word he shal judge our very righteousnes it selfe Then shal the just stand in great constancie against those which have afflicted them in this life and the wicked seeing that shal be troubled with an horrible fear shal say to the hils fal upon us and hide us from the face of him that sitteth upon the throne and from the anger of the lambe for that the great day of wrath is come Then shal Christ separate the sheepe from the goats and shal put the sheepe on his right hand and the goats on the left and shal say to those on the right hand come ye blessed of my father possesse the kingdome prepared for you from the beginning of the world I was hungry you gave me to eat I was a stranger and you gave me harbor I was naked and you clothed me I was in prison and you came to me Then shal the just say O Lord when have we done these things for thee And the King shal answer truly when you did them to the lest of my brothers you did it to me Then shal he say to them on his left hand Depart from me you accursed into everlasting fire prepared for the devil and his angels for I was hungry and ye fed me not I was a stranger and you harbored me not I was naked and you clothed me not I was sick and in prison and you visited me not Then shal they say O Lord when have we seen thee hungrie or thirstie or a stranger or naked or sick or in prison did not minister unto thee And he shal answer verily I tel you seeing you have not done it to one of these lesser you have not done it to me And then these men shal go into eternal punishment and the just into life everlasting 14 Tel me what a dreadful preparation is here laied down How many circumstances of fear and horror It shal be saith the scripture at midnight when commonly men are asleep it shal be with hideous noise of trumpets sound of waters motion of al the elements what a night wil that be trowest thou to see the earth shake the hils dales mooved from their places the moone darkened the stars fal down from heaven the whole element shivered in peeces and al the world in a flaming fire 15 Can any tong in the world expresse a thing more forcibly than this matter is expressed by Christ the Apostles and Prophets themselves What mortal hart can but tremble in the middest of this unspeakable terror Is it marvel if the very just men and the Angels themselves are said to fear it And then as S. Peter reasoneth If the iust shal scarce be saved where shal the wicked man and sinner appeer What a dreadful day wil it be for the careles and loose Christian which hath passed his time pleasantly in this world when he shal see so infinite a sea of fears and miseries to rush upon him 16 But besides al these most terrible and fearce preparations there wil be many other matters of no lesse dreadful consideration as to see al sepulchres open at the sound of the trumpet and to yeeld foorth al their dead bodies which they have received from the beginning of the world to see al men women and children kings and Queens princes and potentates to stand there naked in the face of al creatures their sins revealed their secret offences laid open done and committed in the closets of their pallaces and they constrained and compelled to geeve accounts of a thousand matters whereof they would disdain to have beene told in this life as how they have spent the time how they have imploied their welth what behavior they have used towards their brethren how they have mortified their senses how they have ruled their appetites how they have obeied the inspirations of the holy ghost and finally how they used al good gifts in this life 17 Oh deare brother it is unpossible to expresse what a great treasure a good conscience wil be at this day it wil be more worth than ten thousand worlds for wealth wil not help the judge wil not be corrupted with money no intercession of worldly frinds shal prevail for us at that day no not of the angels themselves whose glorie shal be then as the prophet saith To bind kings in fetters and noble men in iron manacles to execute upon them the iudgement prescribed and this shal be glorie to al his saints Alas what wil al those wise people do then that now live in delites and can take no pain in the service of God What shift wil they make in those extremities Whether wil they turn
threatnings of holy scriptures to al admonishments of Gods servants and to al the other meanes which God doth use for their salvation 12 Good Lord who would wittingly commit any sin for the gaining of ten thousand worlds if he considered the infinite damages hurts inconveniences and miseries which do come by the committing of one sin For first he that in such sort sinneth leeseth the grace of God which was given him which is the greatest gift that God can give to a creature in this life consequently he leeseth al those things which did accompany that grace as the vertues and gifts of the holy Ghost wherby the soul was beautified in the sight of hir spouse and armed against the assaults of hir enimies Secondly he leeseth the favor of God and consequently his fatherly protection care and providence over him gaineth him to be his professed enimie Which how great a losse it is we may esteem by the state of a worldly courtier which should leese the favor of an earthly prince and incur mortal hatred by the same Thirdly he leeseth al inheritance claime title to the kingdome of heaven which is du only by grace as S. Paul noteth and consequently depriveth himselfe of al dignities and commodities folowing the same in this life as the condition and high priviledge of a son of God the communion of saints the protection of Angels and the like Fourthly he leeseth the quiet ioy and tranquillitie of a good conscience and al the favors cherishments consolations and other comforts wherewith the holy Ghost is woont to visit the minds of the just Fiftly he leeseth the reward of al his good works done since he was born and whatsoever he doth or shal do while he standeth in that state Sixtly he maketh himselfe giltie of eternal punishment and ingrosseth his name in the booke of perdition and consequently bindeth himself to al those inconveniences wherto the reprobate are subiect that is to be inherit or of hel fire to be in the power of the devil and his angels to be subiect to al sin and temptation of sin and his soul which was before the temple of the holy Ghost the habitation of the blessed Trinitie and place of repose for the Angels to visite now to be the nest of scorpions and dungeon of devils and himselfe a companion of the miserable damned Lastly he abandoneth Christ and renounceth the portion he had with him making himselfe a persecuter of the same by treading him under his feete And crucifieng him again and defiling his blood as the Apostle saith in sinning against him which died for sin and therfore the same Apostle pronounceth a marvelous heavie sentence against such in these words If we sin wilfully now after we have receaved knowledge of the truth there remaineth no more sacrifice for sins but rather a certain terrible expectation of iudgement and emulation of fire which shal consume the adversaries To which Saint Peter agreeth when he saith It had beene better not to have knowen the way of iustice than after such knowledge to slide back again from the holie commandement which was given 13 Now then let our worldlings go and solace themselves with sin as much as they wil let them excuse and pleasantly defend the same saieng Pride is but a point of gentrie gluttonie good felowship lecherie and wantonnes a trik of youth and the like they shal finde one day that these excuses wil not be receaved but rather that these pleasant devises wil be turned into teares They shal prove that God wil not be jested with but that he is the same God stil and wil aske as severe account of them as he hath done of others before although it please not them now to keep any account of their life at al but rather to turn al to disport and pleasure perswading themselves that howsoever God hath dealt with others before yet he wil forgive al to them but the holie scripture reasoneth after another maner which I would have every wise Christian to consider 14 Saint Paul comparing the Iewes sins with ours maketh this collection If God spared not the natural boughs take heed least he spare not thee And therupon he inferreth this admonition Noli altum sapere sed time Be not too high minded but fear Again the Apostle reasoneth thus upon the old and the new law he that broke the law of Moises being convicted by two or three witnesses dieth for the same without commiseration or mercie how much more greevous punishment doth he deserve which breaking the law or Christ by wilful sin treadeth the Son of God under his feet polluteth the blood of the new testament and reprocheth the holie Ghost In like maner reasoneth Saint Peter and Saint Iude touching the sin of Angels and ours If God spared not the Angels when they sinned but did thrust them down to hel there to be tormented and to be kept unto judgement with eternal chaines under darknes how much lesse wil he spare us And again If the Angels which passe us in power and strength are not able to bear Gods execrable judgement against them what shal we do Again in another place he reasoneth thus If the just man shal hardly be saved where shal the wicked man and sinner appeere By which examples we are instructed to reason in like sort if God have punished so severelie one sin in the Angels in Adam and in others before recited what shal I look for which have committed so many sins against him If God have damned so many for lesser sins than mine be what wil he do to me for greater If God hath born longer with me than he hath done with many other whom he hath cut off without geving them time of repentance what reason is there that he should bear longer with me If David and others after their sins forgeeven them were nevertheles so sharply chasticed what punishment remaineth for me either here or in the world to come for so many and so greevous sins committed If it be tru that our Savior saith that the way is hard and the gate narrow wherby men go into heaven and that they shal answer for every idle word before they enter there what shal become of me which do live so easie a life and do keepe no account of my deedes and much lesse of my words If good men in old time did take such pains in the way of their salvation and yet as Saint Peter saith the very just were scarce saved what a state am I in which take no pain at al but do live in al kind of pleasure and worldly delites 15 These kinds of consequents were more tru and profitable for us wherby we might enter into some consideration of our own danger and into some fear of the judgements of God for want wherof the most part of sins amongst Christians are committed
God in some measure of his majestie did passe by in glorie And when he was past God tooke away his hand and suffered Moises to see his hinder parts only which was notwithstanding most terrible to behold 5 The prophet Daniel also describeth the majestie of this God shewed unto him in vision in these words I did see saith he when the thrones were set and the old of many dais sate down his apparel was as white as snow his haire like unto pure wool his thron was of a flame of fire his chariots were burning fire a swift flud of fire came from his face a thousand thousands did serve him and ten thousand hundred thousands did assist him he sate in iudgement and the books were opened before him Al this and much more is recorded in scripture to admonish us therby what a prince of majestie he is whom a sinner offendeth 6 Imagin now brother mine that thou seest this great king sitting in his chaire of majestie with chariots of fire unspeakable light and infinite millions of Angels about him as the scripture reporteth Imagin further which is most tru that thou seest al the creatures in the world stand in his presence and trembling at his majestie and most carefully attending to do that for which he created them as the heavens to move abovt the earth to bring foorth sustenance and the like Imagin further that thou seest al these creatures how big or little soever they be to hang and depend only of the power and vertu of God wherby they stand move and consist and that there passeth from God to ech creature in the world yea to everie part that hath motion or being in the same some beam of his vertu as from the sun we see infinite beams to passe into the aire Consider I say that no one part of any creature in the world as the fish in the sea the grasse on the ground the leaves of the trees or the parts of man upon the face of the earth can grow moove or consist without some litle stream of vertu and power come to it continually from God So that thou must imagin God to stand as a most glorious sun in the midst and from him to passe foorth infinite beams or streams of vertu to al creatures that are either in heaven earth the aire or the water and to every part therof and upon these beams of his vertu al creatures to hang and if he should stop but any one of them it would destroy and annihilate presentlie some creature or other This I say if thou shalt consider touching the majestie of God and the infinite dread that al creatures have of him except only a sinner for the devils also do fear him as Saint Iames saith thou wilt not marvel of the severe judgement of God appointed for his offence For sure I am that very shame of the world maketh us to have more regard in offending the poorest frind we have in this life than a wicked man hath in offending God which is an intollerable contempt of so great a majestie 7 But now if we adjoin to this contemplation of majestie another consideration of his benefits bestowed upon us our default wil grow to be far greater for that to injurie him who hath done us good is a thing most detestable even in nature it selfe And there was never yet so fearce an hart no not amongst brute beasts but that it might be woon with curtesie benefits but much more amongst reasonable creatures doth benificence prevail especially if he come from great personages whose love and frindship declared unto us but in smal gifts doth greatly bind the harts of the receavers to love them again 8 Consider then deer Christian the infinite good turns and benefits which thou hast receaved at the hands of this great God therby to win thee to his love that thou shouldest leave of to offend and injurie him and albeit no toong created either of man or Angel can expresse the one halfe of these gifts which thou hast receaved from him or the valew of them or the great love and hartie good wil wherwith he bestowed them upon thee yet for som memorie sake I wil repeat certain general and principal points therof wherunto the rest may be referred 9 First then he hath bestowed upon thee the benefit of thy creation wherby he made thee of nothing to the likenes of himselfe and appointed thee to so noble an end as is to serve him in this life and to reign with him in the life to come furnishing thee for the present with the service and subjection of al creatures The greatnes of this benefit may partly be conceaved if thou do imagin thy selfe to lak but any one part of thy bodie as a leg an arm an eie or the like and that one should freely geeve the same unto thee or if thou wantest but any one sense as that thou were deafe or blind and one should restore sight or hearing unto thee how wouldest thou esteeme of this benefit How much wouldest thou professe thy selfe beholding unto him for the same And if the gift of one of these parts only would seeme such a benefit unto thee how great oughtest thou to esteeme the free gift of so manie parts together 10 Ad to this now as I have said that he hath created thee to the likenes of no other thing but of himselfe to no other end but to be his honorable servant in this world and his compartener in kingly glorie for al eternitie to come and this he hath done to thee being only a peece of dirt or clay before Now imagin thou of what maner of love proceeded this But yet ad further how he hath created al this magnificent world for thee and al the creatures therof to serve thee in this busines the heaven to distinguish times and seasons and to geeve thee light the earth and aier and water to minister most infinit varietie of creatures for thy use and sustinance hath made thee lord of al to use them for thy comfort and his service And what magnificent gifts are these And what shameful ingratitude is it to turn the same to the dishonor and injurie of so loving a geever as thou dost by using them to serve thee in sin 11 But yet consider a little further the benefit of thy redemption much greater than al the former which is that thou having lost al those former benefits again and made thy self guiltie by sin of eternal punishment wherto the Angels were now delivered for their sin committed before God chose to redeeme thee and not the Angels and for satisfieng of thy fault to deliver his own only Son to death for thee O Lord what hart can conceave the greatnes of this benefit Imagin thy selfe being a poore man hadst committed a greevous crime against a kings majestie together with some great man of his cheefest nobilitie and that
the strength of continencie there the good almers which have liberally fed the poore and keeping Gods commandements have transferred their earthly riches to the store-house of heaven shal receive their du and peculiar reward O how shal vertu shew hir selfe at this day How shal good deeds content their doers And among al other joies and contentations this shal not be the least to see the poore souls that come thither on the sudden from the miseries of this life how they I say shal remain astonished and as it were beside themselves at the sudden mutation and excessive honor done unto them If a poore man that were out of his way wandering alone upon the mountains in the midst of a dark and tempestuous night far from companie destitute of money beaten with rain terrified with thunder stif with cold wearied out with labor almost famished with hunger and thirst and near brought to despair with multitude of miseries should upon the sudden in the twinkling of an eie be placed in a goodly large and rich pallace furnished with al kind of cleer lights warme fire sweet smels daintie meats soft beds pleasant musik fine apparel and honorable companie al prepared for him and attending his comming to serve him to honor him and to annoint and crown him a king for ever what would this poore man do How would he look What could he say Surely I think he could say nothing but rather would weepe in silence for joy his hart being not able to contain the sudden and exceeding greatnes therof 18 Wel then so shal it be and much more with these twise happie souls that come to heaven For never was there cold shadow so pleasant in a hot burning sunnie day nor the welspring to the poore traveller in his greatest thirst of the sommer nor the repose of an easie bed to the wearied servant after his labor at night as shal be this rest of heaven to an afflicted soul which commeth thither O that we could conceave this that we could imprint this in our harts deer brother would we follow vanities as we do Would we neglect this matter as we do Surely our coldnes in seeking after these joies doth proceed of the smal opinion we do conceive of them For if we made such account and estimate of this jewel as other merchants before us more skilful and wiser than our selves have done we would bid for it as they did or at leastwise would not let it passe so negligently which they sought after so carefully The Apostle saith of Christ himselfe Proposito sibi gaudio sustinuit crucem He laieng before his eies the ioies of heaven susteined the crosse A great estimation of the matter which he would buy at so deer a rate But what counsel giveth he to other men about the same Surely none other but to Go and sel al that ever they have to purchase this treasure Saint Paul of himselfe what saith he Verelie that He esteemed al the world as dung in respect of the purchasing of this jewel Saint Pauls scholer Ignatius what biddeth he Hear his own words Fire galows beasts breaking of my bones quartering of my members crushing of my body al the torments of the devil togither let them come upon me so I may enjoy this treasure of heaven Saint Austen that learned bishop what offereth he You have now heard before that he would be content to suffer torments every day yea the verie torments of hel it selfe to gain this joy Good Lord how far did these holie saints differ from us How contrary were their judgements to ours in these matters Who wil now marvel of the wisdome of the world judged follie by God and of the wisdome of God judged foly by the world Oh children of men saith the prophet why do ye love vanitie and seeke after a lie Why do you imbrace straw contemn gold Straw I say and most vile chaf and such as finally wil set your own house on fire and be your ruin and eternal perdition 19 But now to draw towards an end in this matter though there be no end in the thing it selfe let the Christian consider wherto he is born and wherof he is in possibilitie if he wil. He is born heir apparant to the kingdome of heaven a kingdome without end a kingdome without measure a kingdome of blisse the kingdome of God himselfe he is born to be joint heir with Iesus Christ the Son of God to raign with him to triumph with him to sit in judgement of majestie with him to judge the verie Angels of heaven with him What more glorie can be thought upon except it were to become God himselfe Al the joies al the riches al the glorie that heaven conteineth shal be powred out upon him And to make this honor yet more the glorious lamb that sitteth on the throne of majestie with his eies like fire his feet like burning copper and al his face more shining than precious stone from whose seat there proceedeth thunder and lightning without end and at whose feet the four twentie elders lay down their crowns this lamb I say shal rise and honor him with his own service Who wil not esteme of this roial inheritance Especially seeing that now we have so good opportunity to the obteining therof by the benefite of our redemption and grace purchased to us therin 20 Tel me now gentle reader why wilt thou not accept of this his offer Why wilt thou not account of this his kingdome Why wilt thou not buy this glorie of him for so little a labor as he requireth Suadeo tibi emere a me aurum ignitum probatum vt locuples fias saith Christ I counsel thee to buy pure tried gold of me to the end thou maist be rich Why wilt thou not follow this counsel deer brother especially of a merchant that meaneth not to deceive thee Nothing greeveth this our Savior more than that men wil seek with such pains to buy straw in Egypt wheras he would sel them fine gold at a lower price and that they wil purchase puddle water with more labor than he would require for ten times as much price liquor out of the verie fountain it selfe There is not the wickedst man in the world but taketh more travel in gaining of hel as after shal be shewed than the most painful servant of God in obteining of heaven 21 Follow thou not their follie then deer brother for thou shalt see them suffer greevously for it one day when thy hart shal be ful glad thou hast no part among them Let them go now and bestow their time in vanitie in pleasures in delites of the world Let them build pallaces purchase dignities ad peeces and patches of ground togither let them hunt after honors and build castels in the aire the day wil come if thou beleeve Christ himselfe wherin thou shalt have
rich men of this world not to be high minded nor to put hope in the uncertaintie of their riches The reason of which speech is uttered by the scripture in another place when it saith Riches shal not profit a man in the day of revenge That is at the day of death and judgement which thing the rich men of this world do confesse themselves though too late when they crie Divitiarum iactantia quid nobis contulit What hath the braverie of our riches profited us Al which evidently declareth the great vanitie of worldly riches which can do the possessor no good at al when he hath most need of their help Rich men have slept their sleep saith the prophet and have found nothing in their hands that is rich men have passed over this life as men do passe over a sleep imagining themselves to have golden mountains and treasures and when they awake at the day of their death they find themselves to have nothing in their hands In respect wherof the prophet Baruch asketh this question Where are they now which heaped togither gold and silver and which made no end of their scraping togither And he answereth himselfe immediately Exterminati sunt ad inferos descenderunt They are now rooted out and are gone down unto hel To like effect saith Saint Iames Now go to you rich men weep and howl in your miseries that come upon you your riches are rotten and your gold and silver is rustie and the rust therof shal be in testimonie against you it shal feed on your flesh as fire you have hoorded up wrath for your selves in the last day 23 If wealth of this world be not onlie so vain but also so perilous as heer is affirmed what vanitie then is it for men to set their minds upon it as they do Saint Paul saith of himselfe that He esteemed it al but as doong And he had great reason surely to say so seeing indeed they are but doong that is the verie excrements of the earth and found only in the most barren places therof as they can tel which have seen their mines What a base matter is this then for a man to tie his love unto God commanded in the old law that whatsoever did go with his breast upon the ground should be unto us in abhomination How much more then a reasonable man that hath glewed his hart soul unto a peece of earth We came in naked unto this world and naked we must go foorth again saith Iob. The mil-wheel stirreth much about and beateth it selfe from day to day and yet at the yeers end it is in the same place as it was in the beginning so rich men let them toil and labor what they can yet at their death must they be as poore as at the first day wherin they were born When the rich man dieth saith Iob he shal take nothing with him but shal close up his eies and find nothing Povertie shal lay hands upon him and a tempest shal oppresse him in the night a burning wind shal take him away and a whirl wind shal snatch him from his place it shal rush upon him and shal not spare him it shal bind his hands upon him and shal hisse over him For that it seeth his place whither he must go 24 The prophet David in like wise forewarneth us of the same in these words Be not afraid when thou seest a man made rich and the glorie of his house multiplied For when he dieth he shal take nothing with him nor shal his glorie descend to the place whither he goeth he shal passe into the progenies of his ancestors that is he shal go to the place where they are who hath lived as he hath don and world without end he shal see no more light 25 Al this and much more is spoken by the holie Ghost to signifie the dangerous vanitie of worldly wealth and the folly of those men who labor so much to procure the same with the eternal peril of their souls as the scripture assureth us If so manie physicians as I have heer alledged scriptures should agree togither that such or such meats were venomous perilsom I think few would give the adventure to eat them though otherwise in tast they appeered sweet and pleasant How then commeth it to passe that so many earnest admonitions of God himselfe cannot stay us from the love of this dangerous vanitie Nolite cor apponere saith God by the prophet that is Lay not your hart unto the love of riches Qui diligit aurum non iustificabitur saith the wise man He that loveth gold shal never be iustified I am angrie greatly upon rich nations saith God by Zacharie Christ saith Amen dico vobis quia dives difficile intrabit in regnum caelorum Truly I say unto you that a rich man shal hardly get into the kingdom of heaven And again Wo be to you rich men for that you have received your consolation in this life Finally Saint Paul saith generally of al and to al They which wil be rich do fal into temptation and into the snare of the divel and into manie unprofitable and hurtful desires which do drown men in destruction and perdition 26 Can any thing in the world be spoken more effectually to dissuade from the love of riches than this Must not heer now the covetous men either denie God or cōdemn themselves in their own consciences Let them go and excuse themselves by the pretence of wife and children as they are woont saieng They mean nothing els but to provide for their sufficiencie Doth Christ or Saint Paul admit this excusation Ought we so much to love wife or children or other kindred as to endanger our souls for the same What comfort may it be to an afflicted father in hel to remember that by his means his wife and children do live wealthily in earth Al this is vanitie deer brother and meer deceit of our spiritual enimie For within one moment after we are dead we shal care no more for wife children father mother or brother in this matter than we shal for a meer stranger and one penie given in alms while we lived for Gods sake shal comfort us more at that day than thousands of pounds bestowed upon our kin for the natural love we bare unto our own flesh and blood the which I would to Christ worldlie men did consider And then no dowt they would never take such care for kindred as they do especially upon their death-beds whence presently they are to depart to that place where flesh and blood holdeth no more privilege nor riches have any power to deliver but only such as were wel bestowed in the service of God or given to the poore for his names sake And this shal be sufficient for this point of riches 27 The third branch of worldly vanities is called by
by to watch the same The prophet David to signifie the very same thing that is the infinite multitude of snares in this world saith God shal raign snares upon sinners That is God shal permit wicked men to fal into snares which are as plentiful in the world as are the drops of rain which fal down from heaven Every thing almost is a deadly snare unto a carnal and loose harted man Every sight that he seeth every word that he heareth every thought that he conceiveth his youth his age his frinds his enimies his honor his disgrace his riches his povertie his companie keeping his prosperitie his adversitie his meat that he eateth his apparel that he weareth al are snares to draw him to destruction that is not watchful 49 Of this then and of the blindnes declared before doth follow the last and greatest miserie of al which can be in this life and that is the facilitie wherby worldly men do run into sin For truly saith the scripture Miseros facit populos peccatum Sin is the thing that maketh people miserable And yet how easily men of the world do commit sin and how little scruple they make of the matter Iob signifieth when talking of such a man he saith Bibit quasi aquam iniquitatem He suppeth up sin as it were water That is with as great facilitie custome and ease passeth he down any kind of sin that is offered him as a mā drinketh water when he is a thirst He that wil not beleeve the saieng of Iob let him prove a little by his own experience whether the matter be so or no let him walk out in to the streets behold the doings of men view their behavior consider what is done in shops in hals in consistories in judgement seats in pallaces and in common meeting places abroad what lieng what slandering what deceiving there is He shal find that of al things wherof men take any account nothing is so little accounted of as to sin He shal see justice sold veritie wrested shame lost and equitie despised He shal see the innocent condemned the giltie delivered the wicked advanced the vertuous opressed He shal see many theves florish many usurers bear great sway many murderers extortioners reverenced honored many fools put in authoritie and divers which have nothing in them but the form of men by reason of money to be placed in great dignities for the government of others He shal hear at every mans mouth almost vanitie pride detraction envie deceit dissimulation wantonnes dissolution lieng swearing perjurie and blaspheming Finally he shal see the most part of men to govern themselves absolutely even as beasts do by the motion of their passions not by law of justice reason religion or vertu 50 Of this doth insu the fift point that Christ toucheth in his parable and which I promised heer to handle to wit that the love of this world choketh up and strangleth every man whom it possesseth from al celestial and spiritual life for that it filleth him with a plain contrarie spirit to the spirit of God The apostle saith Si quis spiritum Christi non habet hic non est eius If any man hath not the spirit of Christ this fellow belongeth not unto him Now how contrarie the spirit of Christ and the spirit of the world is may appeer by the fruits of Christs spirit rekoned up by Saint Paul unto the Galathians to wit Charitie which is the root and mother of al good works Ioy in serving God Peace or tranquillitie of mind in the storms of this world Patience in adversitie Longanimitie in expecting our reward Bonitie in hurting no man Benignitie in sweet behavior Gentlenes in occasion given of anger Faithfulnes in performing our promises Modestie without arrogancie Continencie from al kind of wickednes Chastitie in conserving a pure mind in a clean and unspotted bodie Against these men saith Saint Paul there is no law And in the very same chapter he expresseth the spirit of the world by the contrarie effects saieng The works of flesh are manifest which are fornication uncleannes wantonnes lecherie idolatrie poisonings enmities contentions emulations wrath strife dissention sects envie murder droonkennes gluttonie and the like of which I foretel you as I have told you before that those men which do such things shal never obtain the kingdome of heaven 51 Heer now may every man judge of the spirit of the world and the spirit of Christ and applieng it to himselfe may conjecture whether he holdeth of the one or of the other Saint Paul giveth two pretie short rules in the very same place to trie the same The first is They which are of Christ have crucified their flesh with the vices and concupiscences therof That is they have so mortified their own bodies as they strive against al the vices sins repeated before and yeeld not to serve the concupiscences or temptations therof The second rule is If we live in spirit then let us walk in spirit That is our walking and behavior is a sign whether we be alive or dead For if our walking be spiritual such as I have declared before by those fruits therof then do we live have life in spirit but if our works be carnal such as S. Paul now hath described then are we carnal and dead in spirit neither have we any thing to do with Christ or portion in the kingdome of heaven And for that al the world is ful of those carnal works and bringeth foorth no fruits indeed of Christs spirit nor permitteth them to grow up or prosper within hir thence is it that the scripture alwais putteth Christ and the world for opposite and open enimies 52 Christ himselfe saith that The world cannot receive the spirit of truth And again in the same Evangelist he saith that Neither he nor any of his are of the world though they live in the world And yet further in his most vehement praier unto his father Pater iuste mundus te non cognovit Iust father the world hath not known thee For which cause S. Iohn writeth If any man love the world the love of the father is not in him And yet further Saint Iames that Whosoever but desireth to be frind of this world is therby made an enimie to God What wil worldly men say to this Saint Paul affirmeth plainly that this world is to be damned And Christ insinuateth the same in Saint Iohns Gospel but most of al in that wonderful fact of his when praieng to his father for other matters he excepteth the world by name Non pro mundo rogo saith he I do not aske mercie and pardon for the world but for those which thou hast given me out of the world Oh what a dreadful exception is this made by the savior of the world by the lamb that taketh away al sins
Christ hath placed both his feet I wil not sing unto thee judgement alone nor yet mercie alone my God but I wil sing unto thee with the prophet David mercie and judgement joined togither And I wil never forget these justifications of thine 3 Saint Austen handleth this point most excellently in divers places of his works Let them mark saith he which love so much mercie and gentlenes in our Lord let them mark I say and fear also his truth For as the prophet saith God is both sweet and just Dost thou love that he is sweet Fear also that he is just As a sweet Lord he said I have held my peace at your sins but as a just Lord he addeth And think you that I wil hold my peace stil God is merciful and ful of mercies say you it is most certain yea ad unto it that He beareth long But yet fear that which commeth in the verses end Et verax that is He is also tru and iust There be two things wherby sinners do stand in danger the one in hoping too much which is presumption the other in hoping too little which is desperation Who is deceived by hoping too much He which saith unto himselfe God is a good God a merciful God and therfore I wil do what pleaseth me And why so Bicause God is a merciful God a good God a gentle God These men run into danger by hoping too much Who are in danger by despair Those which seeing their sins greevous and thinking it now unpossible to be pardoned say within themselves Wel we are once to be damned why do not we then whatsoever pleaseth us best in this life These men are murdered by desperation the other by hope What therfore doth God for gaining of both these men To him which is in danger by hope he saith Do not say with thy selfe The mercie of God is great he wil be merciful to the multitude of my sins for the face of his wrath is upon sinners To him that is in danger by desperation he saith At what time soever a sinner shal turn himselfe to me I wil forget his iniquities Thus far S. Austen beside much more which he addeth in the same place touching the great peril and follie of those which upon vain hope of Gods mercie do persevere in their evil life 4 It is a very evil consequent and most unjust kind of reasoning to say That forsomuch as God is merciful and long suffering therfore wil I abuse his mercie and continu in my wickednes The scripture teacheth us not to reason so but rather quite contrarie God is merciful and expecteth my conversion and the longer he expecteth the more greevous wil be his punishment when it commeth if I neglect this patience And therfore I ought presently to accept of his mercie So reasoneth S. Paul which saith Dost thou contemn the riches of his long suffering and gentlenes Dost thou not know that the patience of God towards thee is used to bring thee to repentance But thou through the hardnes of thy hart and irrepentant mind dost hoord up to thy selfe wrath in the day of vengeance at the revelation of Gods iust iudgement In which words Saint Paul signifieth that the longer that God suffereth us with patience in our wickednes the greater heap of vengeance doth he gather against us if we persist obstinate in the same Wherto Saint Austen addeth another consideration of great dread and fear and that is If he offer thee grace saith he to day thou knowest not whether he wil do it to morrow or no. If he give thee life and memorie this week thou knowest not whether thou shalt enjoy it the next week or no. 5 The holie prophet beginning his seventith and second psalme of the dangerous prosperitie of worldlie men useth these words of admiration How good a God is the God of Israel unto them that be of a right hart And yet in al that psalme he doth nothing els but shew the heavie justice of God towards the wicked even when he giveth them most prosperities and worldlie wealth and his conclusion is Behold O Lord they shal perish which depart from thee thou hast destroied al those that have broken their faith of wedlok with thee By which is signified that how good soever God be unto the just yet that pertaineth nothing to the releefe of the wicked who are to receive just vengeance at his hands amidst the greatest mercies bestowed upon the godlie The eies of the Lord are upon the iust saith the same prophet and his ears are bent to hear their praiers but the face of the Lord is upon them that do evil to destroy their memorie from out the earth 6 It was an old practise of deceiving prophets resisted strongly by the prophets of God to crie Peace peace unto wicked men when indeed there was nothing towards them but danger sword and destruction as the tru prophets foretold and as the event prooved Wherfore the prophet David giveth us a notable and sure rule to govern our hope and confidence withal Sacrificate sacrificium iustitiae sperate in Domino Do you sacrifice unto God the sacrifice of righteousnes and then trust in him Wherwith Saint Iohn agreeth when he saith If our hart or conscience do not reprehend us for wicked life then have we confidence with God as who would say If our conscience be giltie of lewd and wicked life and we resolved to dwel and continu therin then in vain have we confidence in the mercies of God unto whose just judgement we stand subject for our wickednes 7 It is most woonderful and dreadful to consider how God hath used himselfe towards his best beloved in this world upon offence given by occasion of sin how easily he hath changed countenance how soon he hath broken off frindship how streightly he hath taken account and how severely he hath punished The Angels that he created with so great care and love and to whom he imparted so singular privileges of al kind of perfections as he made them almost very gods in a certain maner committed but only one sin of pride against his majestie and that only in thought as Divines do hold and yet presently al that good wil and favor was changed into justice and that also so severe as they were thrown down to eternal torments without redemption chained for ever to abide the rigor of hel fire and intollerable darknes 8 After this God made himselfe another new frind of flesh and blood which was our father Adam in paradise where God conversed with him so frindly and familiarly as is most woonderful to consider he called him he talked with him he made al creatures in the world subject unto him he brought them al before him to the end that he and not God should give them their names he made a mate and companion
omit to labor 11 The second impediment is called by me in the title of this chapter negligence But I do understand therby a further matter than commonly this word importeth For I do comprehend under the name of negligence al careles and dissolute people which take to hart nothing that pertaineth to God or godlines but only attend to worldly affairs making their salvation the least part of their cogitations And under this kind of negligence is contained both Epicurism as Saint Paul noted in some Christians of his dais who began only to attend to eat and drink and to make their bellies their God as many of our Christians now do and also a secret kind of Atheism or denieng of God that is of denieng him in life and behavior as Saint Paul expoundeth it For albeit these men in words do confesse God and professe themselves to be as good Christians as the rest yet secretly indeed they do not beleeve God as their life and doings do declare Which thing Ecclesiasticus discovereth plainly when he saith Vae dissolutis corde qui non credunt Deo Wo be unto the dissolute and careles in hart which do not beleeve God That is though they professe that they beleeve and trust in him yet by their dissolute and careles doings they testifie that in their harts they beleeve him not for that they have neither care nor cogitation of matters pertaining to him 12 These kind of men are those which the scripture noteth and detesteth for plowing with an ox and an asse togither for sowing their ground with mingled seed for wearing apparel of linsie woolsey that is made of flaxe and wool togither These are they of whom Christ saith in the Revelations I would thou were either cold or hot But for that thou art lukewarm and neither cold nor hot therfore wil I begin to vomit thee out of my mouth These are they which can accord al religions togither and take up al controversies by only saieng that either they are differences of smal importance or else that they appertain only to learned men to think upon and not unto them These are they which can apply themselves to any companie to any time to any princes pleasure for matters of life to come These men forbid al talk of spirit religion or devotion in their presence only they wil have men eat drink and be merry with them tel news of the court and affairs abroad sing dance laugh and play at cards and so passe over this life in lesse consideration of God than the very heathens did And hath not the scripture reason then in saieng that these men in their harts works are Atheists Yes surely And it may be prooved by many rules of Christ. As for example this is one rule set down by himself By their fruits ye shal know them For such as the tree is within such is the fruit which that tree sendeth footh Again The mouth speaketh from the abundance of the hart and consequently seeing their talk is nothing but of worldly vanities it is a sign there is nothing in their hart but that And then it followeth also by a third rule Where the treasure is there is the hart And so seing their harts are only set upon the world the world is their only treasure not God And consequently they prefer that before God as indeed Atheists do 13 This impediment reacheth far and wide at this day and infinite are the men which are intangled therwith and the cause therof esspecally is inordinate love of the world which bringeth men to hate God and to conceive enmitie against him as the apostle saith and therfore no marvel though indeed they neither beleeve nor delite in him And of al other men these are the hardest to be reclaimed and brought to any resolution of amendement for that they are insensible and beside that do also flie al means wherby they be cured For as there were smal hope to be conceived of that patient which being greeuously sik should neither feele his disease nor beleeve that he were distempered nor abide to hear of physik or physitions nor accept of any counsel that should be offered nor admit any talk or consultation about his curing so these men are in more dangerous estate than any other for that they know not their own danger but persuading themselves to be more wise than their neighbors do remoove from their cogitations al things wherby their health might be procured 14 The only way to do these men good if there be any way at al is to make them know that they are sik and in great danger which in our case may be done best as it seemeth to me by giving them to understand how far they are off from any one peece of tru Christianitie consequently from al hope of salvation that may be had therby God requireth at our hands that We should love him and serve him With al our hart with al our soul and with al our strength These are the prescript words of God set down both in the old and new law And how far I pray thee are these men off from this which imploy not the halfe of their hart nor the halfe of their soul nor the halfe of their strength in Gods service nay nor the least part therof God requireth at our hands that we should make his laws and precepts our studie and cogitations that we should think on them continually and meditate upon them both day and night at home and abroad early and late when we go to bed and when we rise in the morning this is his commandement and there is no dispensation therin But how far are those men from this which bestow not the third part of their thoughts upon this matter no not the hundred part nor scarce once in a yeer do talk therof Can these men say they are Christians or that they beleeve in God 15 Christ making the estimate of things in this life pronounced this sentence Vnum est necessarium one onely thing is necessarie Or of necessitie in this world meaning the diligent and careful service of God These men find many things necessarie beside this one thing and this nothing necessarie at al. How far do they differ then in judgement from Christ Christs apostle saith that a Christian Must neither love the world nor any thing in the world These men love nothing else but that which is of the world He saith that Whosoever is a frind to the world is an enimie to Christ. These men are enimies to whosoever is not a frind to the world How then can these men hold of Christ Christ saith We should pray stil. These men pray never Christs apostle saith that Covetousnes uncleannes or securitie should not be so much as once named among Christians These men have no other talk but such Finally the
Pharao had no more greevous way to do it than to say Indurabo cor Pharaonis I wil harden the hart of Pharao That is as Saint Austen expoundeth I wil take away my grace and so permit him to harden his own hart so when he would shew mercie to Israel he had no more forcible means to expresse the same than to say I wil take away the stonie hart out of your flesh give you a fleshie hart in steed therof That is I wil take away your hard hart and give you a soft hart that wil be mooved when it is spoken to And of al other blessings and benefits which God doth bestow upon mortal men in this life this soft and tender hart is one of the greatest I mean such an hart as is soone mooved to repentance soone checked and controlled soone pearsed soone made to bleed soone stirred to amendment And on the contrarie part there can be no greater curse or malediction laid upon a Christian than to have an hard and obstinate hart which heapeth every day vengeance unto it selfe and his maister also Saint Paul saith it is compared by the apostle unto the ground which no store of rain can make fruitful though it fal never so often upon the same and therfore he pronounceth rherof Reprobae est maledicto proxima cuius consummatio in combustionem That is It is reprobate and next doore to malediction whose end or consummation must be fire and burning 26 Which thing being so no marvel though the holie scripture do dehort us so carefully from this obduration and hardnes of hart as from the most dangerous and desperate disease that possible may fal upon the Christian being indeed as the apostle signifieth the next doore to reprobation it selfe S. Paul therfore crieth Nolite contristari nolite extinguere spiritum Dei Do you not make sad do you not extinguish the spirit of God by obduration by resisting and impugning the same Again Non obduretvr quis ex vobis fallacia peccati Let no man be hard harted among you through the deceit of sin The prophet David also crieth Hodie si vocem eius audieritis nolite obdurare corda vestra Even this day if you hear the voice of God calling you to repentance see you harden not your harts against him Al which earnest speeches used by Gods holie spirit do give us to understand how carefully we have to flie this most pestilent infection of an hard hart which almightie God by his mercie give us grace to do and indu us with a tender hart towards the ful obedience of his divine majestie such a soft hart I say as the wise man desired when he said to God Da servo tuo cor docile Give unto me thy servant O Lord an hart that is docible and tractable to be instructed such an hart as God himselfe describeth to be in al them whom he loveth saieng Ad quem respiciam nisi ad pauperculum contritum corde timentem sermones meos To whom wil I have regard or shew my favor but unto the poore and humble of hart unto the contrite spirit and to such as trembleth at my speeches 27 Behold deer brother what an hart God requireth at thy hands A little poore humble hart for so much importeth the diminitive Pauperculus also a contrite hart for thine offences past and an hart that trembleth at everie word that commeth to thee from God by his ministers How then wilt thou not fear at so manie words and whole discourses as have been used before for thine awakening for opening thy peril for stirring thee to amendement How wilt thou not fear the threats and judgements of this great Lord for thy sin How wilt thou dare to proceed anie further in his displeasure How wilt thou defer this resolution any longer Surely the lest part of that which hath been said might suffice to moove a tender hart an humble and contrite spirit to present resolution and earnest amendement of life But if al togither cannot moove thee to do the same I can say no more but that thou hast a verie hard hart indeed which I beseech our heavenly father to soften for thy salvation with the pretious hot blood of his onlie son our Savior who was content to shed it for that effect upon the crosse 28 And thus now having said so much as time permitted me concerning the first general part required at our hands for our salvation that is concerning resolution appointed by any division in the beginning to be the subject or matter of this first booke I wil end heer deferring for a time the performance of my purpose for the other two bookes upon the causes and reasons set down in an advertisement to the reader at the very first enterance unto this booke nothing dowting but if God shal vouchsafe to work in anie mans hart by means of this booke or otherwise this first point of resolution the most hard of al other then wil he also give means to perfect the work begun of himselfe and wil supplie by other wais the two principal parts following that is both right beginning and constant perseverance wherunto my other two bookes promised are appointed It wil not be hard for him that were once reformed to find helpers and instructors ynow the holie Ghost in this case being alwais at hand there want not good bookes and better men God be glorified for it in our own countrie at this day which are wel able to guide a zealous spirit in the right waie to vertu and yet as I have promised before so mean I by Gods most holie help and assistance to send thee gentle reader as my time and habilitie wil permit the other two bookes also especially if it shal please his divine majestie to comfort me therunto with the gain or good of any one soul by this which is alreadie done that is if I shal conceive or hope that any one soul so deerly purchased by the pretious blood of the son of God shal be mooved to resolution by any thing that is heer said that is shal be reclaimed from the bondage of sin and restored to the service of our maker redeemer which is the onlie end of my writing as his majestie best knoweth 29 And surely gentle reader though I must confesse that much more might be said for this point of resolution that is heer touched by me or than any man can wel utter in any competent kind of booke or volume yet am I of opinion that either these reasons heer alledged are sufficient or els nothing wil suffice for the conquering of our obstinacie and beating down of our rebellious disobedience in this point Heer thou maist see the principal arguments inducing thee to the service of God and detestation of vice Heer thou maist see the cause end why thou wast created the occasion of thy comming
works but to the free mercie of God So on the other side if Saint Paul had purposed to exhort to newnes of life he would there have told us as else-where he did that though we had al faith and had not love yet al were nothing So for the doctrine of justification likewise I trust there is no such absurditie held by us that any may have any just cause to fear to join with us therin 9 Those things that hinder are some of them of lesse importance and lightly hinder not but those that are of the weaker sort and one other there is of more special force with them that I take to be the greatest stay that hindereth those that take it to be a matter of conscience indeed Those lesser hinderances likewise are divers For some respect their persons especially and one other there is that somwhat respecteth the cause likewise Those that do most properly respect their persons are especially two one that proceedeth from regard of their credit which was somwhat touched before as one of the inconveniences that heerby they should have the other that concerneth certain hardnes that by bodily punishment they suppose themselves to be put unto untouched as yet And the discredit that they dowt would fal upon them is partly with al generally but especially with those with whom they have so long held togither For with al generally it is like to be some disgrace unto them for that they have al so professed and some of them besides have accordingly taught but yet no such as of right may hold them stil in the course that now they are in For as touching their profession it is very incident to the nature of man to be deceived especially in the truth of religion Howsoever we have a reasonable good sight in other things yet in this the best of us al are far to seeke for any thing that we have in our selves to help us withal Neither are we only to seeke heerin but also prone to conceive best liking of that which is wrong But besides their own natural weaknes and inclination they may wel remember that the former dais were such and their own proper education withal that whosoever is of any reasonable consideration wil easily pardon for the former time such wanderings unto them For both those things are verie forcible to lead us away with them whersoever there is not the special grace of Gods holie spirit both for to teach us a better course and to lead us therin So with men who are al of the selfe-same mould and have al had our parts of that other infection besides it is a very pardonable matter in religion to have held that course that they did pardonable I say in respect of our own natural impotencie and inclination and of those dais of ignorance that were before togither with our education then framed according to that praesent time But if we come to these dais of ours then is the case altered much For now it hath pleased the goodnes of God both to give them a more plentiful knowledge of his wil and pleasure and to offer unto them a readier direction by his holie spirit that so they may both see and walk the way to his kingdome so much the better Which diversitie of times and graces considered they may easily resolve themselves that it is no discredit unto them to alter the course of their former ignorance when as now their eies being opened they have found a better In the night it is no shame at al to go awry in the day time it is a fowl and stark shame indeed to hold on that course and not to break it off with speed Concerning those that besides their own profession have also taught the same unto others it cannot be denied but that they have done so much the more hurt and that their auditorie and disciples before may charge them with great alteration now if so they should alter their former course Nevertheles neither were their former doings to be denied their reasonable excuse with al those that are indifferent neither can they now continu on their course but that needs they must therwithal impeach their credit much more than if they had altered with al that have attained unto the knowledge of the truth For their former labors are the rather to be born withal for that being then persuaded that they were right it was their parts indeed to commend unto others that which themselves did think to be needful But that now it is rather for their credit to alter their course besides that other before recited which they have common with the rest hence also may they gather for that finding now that they have done much hurt before it standeth them upon for to amend the same so soone as they can The wound they have made it were meet that themselves should heal again Which if they should forsake to do howsoever it would stand with their credit or not it were verie like for to procure them an heavie judgement in the end For the errors that they should so leave uncorrected could not but infect manie others and likely inough so to grow on to the end of the world by which time it is not to say what heaps of iniquitie might come therby For al which they must needs stand chargeable before the judgement seat of God unlesse while they live heer among us they seek to amend al their errors delivered before In which respect Augustine hath left them in his own example a point of great wisdome diligently retracting or calling bak again whatsoever points of doctrine he found that he had unadvisedly delivered before and yet notwithstanding as it seemeth and himselfe in the praeface confesseth thought no shame with it at al as indeed it was a very good testimonie of his inward sinceritie and so consequently as much to his tru and just commendation as any thing else that ever he did If it be said that in him there was some further cause for to retract much of that which he wrote before both bicause he wrote very yoong and before he was baptised in the faith of Christ tru it is indeed that so he wrote but not so with al as leaveth to them any such advantage For the quaestion is not whether Saint Augustine or they had more need to retract some of their opinions but whether it be meete that those should do it that have taught unto others that which now they finde to be wrong And thogh it were yet I dowt much whether upon sufficient advisement any of them would so far urge the ods betwixt them either his youth to their yeers or his imperfection before his baptism to their ripenes now but that they would with good wil acknowledge rather that it were their parts if they have taught any erronious points of doctrine with him to retract them than to make any such allegation that they need not do it
certain by-matters concerning their profession yet that which is the very substance indeed have they ever professed togither so long as themselves abode in Christ therupon acknowledged ech other for catholiks notwithstanding the diversitie that in those other points they stil maintained As also we see in the law of arms that howsoever countries and kingdoms are divided among themselves yet therin do they agree togither notwithstanding the diversitie of government or laws and notwithstanding the mortal enmitie that otherwise may be betwixt them For even so is it in the church of God very much divided in many matters of lesse importance but in the substance of Christian religion which we term the catholik faith agreeing togither And as it is in men and al other creatures that God hath made that generally al are like unto the kind of which they are but otherwise varieng among themselves even so is it in this likewise al that are Christians holding togither that which is the common faith of al the material and essential points of Christian religion and yet very often greatly divided in other matters therunto appertaining but not of the very substance indeed Seeing therfore that the substance of Christian religion the very effect of the whole is to rest in Christ alone for the whole work of our redemption in his preesthood for our attonement in his doctrine for al our wisdome and in his kingdome for our obedience whosoever they are that hold the same they hold without quaestion the catholik faith whosoever they are that diminish of this or put to any other they dowtles do that which hath not ever been in the church of God nor whersoever it hath been spread and so conseqvently that which in neither of these respects nor in any other can truly be aesteemed catholik For whatsoever it is that is catholik indeed it must needs have the testimonie of al ages and of al Christian churches which only agreeth to that which is taught by the written word And whatsoever is not such that also to abide by is not catholik 18 Now to find out who they are that depart from the church but so that we incumber our selves no further than to the praesent busines that we have in hand doth appertain the quaestion standeth betwixt the adhaerents of the church of Rome on the one side us on the other they plainly affirming that we are departed from the church we denieng it and not only claiming to have a lawful interest therin but also pleading a continual possession that we never were nor yet are departed nor excluded from it For the plainer demonstration wherof we are to justifie that of departing from the church there ought to be no quaestion at al among us but only of the members therof who they are that more truly answer unto their calling For we both acknowledge the holy Trinitie and three persons therin of aequal glorie and those three to be but one and the selfesame God we both acknowledge Iesus Christ to be the onlie begotten son of God and to be man of the virgin Marie we both acknowledge him to be the promised savior that there is no redemption in any but only by him the canonical scriptures we both acknowledge to be the undowted word of God and likewise observe those two sacraments that God ordained to be in perpetual use among us we both acknowledge that it behooveth Christians to mortifie the flesh and to walk in holines of life that one day we shal be raised up again and stand at the judgement seat of Christ and so manie as have done wel shal go to fruition of everlasting joies but al the rest to everlasting pains So that as touching the profession of the faith generally both sorts of us do so far agree that neither of us may justly account the other to be none of the church of God And therfore as it was very il done of those that first urged such a separation so likewise those that seemed so easily to accept therof as though that both sorts of us could not be of one and the selfesame church generally did unadvisedly likewise For whersoever this cōmunitie of profession is there whosoever make such division they are not able to justifie their doings therin bicause that so they make an utter separation wheras notwithstanding in general profession they are reasonably wel united togither and are not sundered but in some special matters of controversie But now if we come to the consideration of the several members heerunto appertaining whether they be whole congregations as national churches or but ordinarie parishes or whether they be but particular persons therin may we be bold to determin that both are not right but that one part whosoever it light on must needs be wrong For though by their outward profession generally we are both sorts to be accounted of the church yet in such diversitie as is betwixt us we cannot both sorts be tru members of the same If they be right then we are wrong if we be right then they are wrong Such is the diversitie that is betwixt us and of so material and needful points though both sorts be of the catholik church yet is it not possible for both sorts to be catholik members of the same Whether of us therfore it is that is wrong is now to be seen Where first as touching them we cannot account them to be catholik members for two principal causes First bicause that they do professe maintain divers opinions that very directly go against the Christian faith that generally they do otherwise hold For they do not content themselves only with Christ nor with his word nor with his sacraments or at the least not so fully as we but set them up other mediators in heaven other doctrines sacraments on earth And though it may be they wil say that they have not done these things in such sort or not in such measure as we would seem to charge them withal yet can they not denie but that they have done it and do it stil more than we and then if the quaestion lie betwixt them and us whether are the truer members needs must we in that respect praevail against them The force and power of his annointing they impeach very much when as they do not content themselves with him alone whom the father appointed made able to serve our turn Then also bicause they do so earnestly impugn the truth of religion in divers points and so bitterly persecute the persons of those that either professe religion sincerely or join not with them in al their corruptions and usurpations For so doing we can make no other account of them but that they have suffered themselves to be made the members of antichrist or man of sin that sitteth in the church of God and insolently confoundeth al at his pleasure Concerning our selves they wil not charge us but that we rest
for so the holy scripture describing divers causes of wickednes among men putteth these two for principal First the flatterie of the world Quoniam laudatur peccator in desiderijs animae suae For that the sinner is praised in his lusts And secondly Quia auferuntur indicia tua a facie eius For that thy iudgements ô Lord are not before his face And on the contrarie side speaking of himselfe he saith I have kept the wais of the Lord and have not behaved my selfe impiously towards God And he geeveth the reason therof immediatly For that al his iudgements are in my sight And again I have feared thy iudgements ô Lord. And again I have beene mindful of thy iudgements And how profitable this fear is he sheweth in the same place demanding this fear most instantly at Gods hands for so he praieth Strike my flesh thorough with thy fear ô Lord. And S. Paul after he had shewed to the Corinthians that We must al be presented before the iudgement seat of Christ maketh this conclusion We knowing therfore these things do persuade the fear of the Lord unto men And Saint Peter after a long declaration of the majestie of God and Christ now raigning in heaven concludeth thus If then you cal him father which doth iudge everie man according to his works without exception of persons do you live in fear during the time of this your habitation upon earth A necessarie lesson no dowt for al men but specially for those which by reason of their sins and wicked life do remain in displeasure and hatred of God and hourly subject as I have shewed to the furie of his judgements which if they once fal into they are both irrevocable and intollerable and they may be fallen into as easily and by as manie wais as a man may come to death which are infinite especially to them who by their wickednes have lost the peculiar protection of God and so consequently of his angels too as I have shewed have subjected themselves to the feends of darknes who do nothing else but seeke their destruction both of bodie and soul with as great diligence as they can What wise man then would but fear in such a case Who could eat or drink or sleepe quietly in his bed until by tru and hartie repentance he had discharged his conscience of sin A little stone falling from the how 's upon his head or his horse stumbling under him as he rideth or his enimie meeting him on the high way or an agew comming with eating or drinking a little too much or ten thousand means besides wherof he standeth daily and hourly in danger may rid him of this life and put him in that case as no creature of this world nor any continuance of time shal be able to deliver him thence again And who then would not fear Who would not tremble 16 The Lord of his mercie geeve us his holy grace to fear him as we should do and to make such account of his justice as he by threatning the same would have us to do And then shal not we delay the time but resolve our selves to serve him whiles he is content to accept of our service and to pardon us al our offences if we would once make this resolution from our hart CHAP. VII Another consideration for the further iustifieng of Gods iudgements and declaration of our demerit taken from the maiestie of God and his benefits towards us ALbeit the most part of Christians throgh their wicked life arrive not to that estate wherin holie David was when he said to God Thy iudgements ô Lord are pleasant unto me as indeed they are to al those that live vertuously and have the testimonie of a good conscience yet at leastwise that we may say with the same prophet The iudgements of the Lord are tru and iustified in themselves And again Thou art iust ô Lord and thy iudgement is right I have thought good to ad a reason or two mo in this chapter wherby it may appeer how great our offence is towards God by sinning as we do how righteous his judgments and justice are against us for the same 2 And first of al is to be considered the majestie of him against whom we sin for most certain it is as I have noted before that every offence is so much the greater and more greevous by how much greater and more noble the person is against whom it is done and the partie offending more base and vile And in this respect God to terrifie us from offending him nameth himselfe often with certain titles of majestie as to Abraham I am the almightie Lord And again Heaven is my seat and the earth is my footstoole And again he commanded Moises to say to the people in his name this ambassage Harden not your necks any longer for that your Lord and God is a God of gods and a Lord of lords a great God both mightie and terrible which accepteth neither person nor bribes 3 First then I say consider gentle Christian of what an infinite majestie he is whom thou a poore woorm of the earth hast so often and so contemptuously offended in this life We see in this world that no man dareth to offend openly or say a word against the majestie of a prince within his own dominions and what is the majestie of al the princes upon earth compared to the thousandth part of the majestie of God who with a word made both heaven and earth and al the creatures therin and with halfe a word can destroie the same again whom al the creatures which he made as the Angels the heavens and al the elements besides do serve at a bek and dare not offend Only a sinner is he which imboldeneth himselfe against this majestie and feareth not to offend the same whom the Angels do praise the dominations do adore the powers do tremble and the highest heavens togither with Cherubins and Seraphins do daily honor and celebrate 4 Remember then deer brother that everie time thou dost commit a sin thou givest as it were a blow in the face to this God of great majestie who as Saint Paul saith Dwelleth in an unaccessible light which no man in this world can abide to look upon As also it appeereth by the example of Saint Iohn evangelist who fel down dead for very fear at the appearance of Christ unto him as himself testifieth And when Moises desired to see God once in his life made humble petition for the same God answered that no man could see him and live but yet to satisfie his request and to shew him in part what a terrible and glorious God he was he told Moises that he should see some peece of his glorie but he added that it was needful he should hide himselfe in the hole of a rock and be covered with Gods own hands for his defence while