what manner of paines punishmentes they shal be For better conceauinge wherof it is to be noted that as there are two sortes of sinners the one whiche dye in the guylt of mortall sinne and in the dissauoure and displeasure of God of whome it is saide conuertantur peccatores in infernum Let sinners be turned into hell And againe there is a sinne vnto deathe I doe not saye that anye man should praye for that And againe the portion of wicked men shal be in the lake burninge with fire and brymstone which is called the second deathe An other sorte of sinners there are whiche haue the guylt of theire sinnes pardoned by their repentance in this lyfe but yet haue not made that temporall satisfaction to gods iustice nor are so thoroughlie purged in this lyfe as they maye passe to heauen without punishment and of these it is writen Detrimentum patientur 〈◊〉 autem salui erunt sic tamem quast perignem They shall suffer hurt and dammage but yet they shal be saued as by fire Vpon which wordes of S. Paul the holye father S. Austen writeth thus Because S. Paul sayeth that these men shal be saued by fire therfore this fire is contemned But surely though they shal be saued by it yet is this fire more greeuous than what soeuer a man can suffer in this life and yet you know how greate intollerable thinges men haue or maie suffer The same S. Austen in an other place sayeth thus They which haue donne thinges worthie of temporall punisnment of whome the Apostle sayeth They shal be saued by fire must passe thorough a firie riuer and most horrible shallowes of burninge flames signisied by the prophet vvhen he saithe and a fludd of fyre vvent before hym looke hovv much matter there is in theire synnes so lon ge must they sticke in passinge thorough hovv much the fault requireth so much shall the punishement of this fyre reuenge And because the vvord of God do the compare the sovvle of a synner to a pott of brasse sayinge put the pott emptie vppon the coles untill all the rust be melted of therfore in this fyre all ydle speeches all filthie cogitations all light synnes shall boyle out vvhich by a shorte vvaie might haue ben seperated from the sovvle in this lyfe by almes and teares Hitherto S. Austen And the same holie father in an other place hath these wordes If a sinner by his conuersion escape death and obtaine lyfe yet for all that I can not promise hym that he shall escape all payne or punishment For he that differred the fruites of repētance till the next lyfe must be perfited in purgatorie fire and this fyre I tell you though it be not euerlastinge yet is it passinge greeuous for it doth far exceede all paines that man can suffer in this lyfe Neuer was there founde out yet so greate a paine in fleshe as that is though martyrs haue abydden straunge tormētes and many wicked men haue suffered exceedinge greate punishmentes To lyke effecte dothe S. Gregorie Write of the seueritie of this punishmet expoundinge those wordes of Dauid O Lorde rebuke me not in thy furye nor correct me in thy vvrathe This is as yf he sayde saythe S. Gregoire I know that after this lyfe some must be clensed by purginge fire And other must receaue sentence of eternall damnation But because I esteeme that purginge fyre though it be transitorie to be more intolerable than all the tribulation which in this lyfe maye be suffered therfore I doe not onlye desire not to be rebuked in the furie of eternall damnation but also I greatlie feare to be purged in the wrathe of transitorie correction thus far S. Gregorie And I might add a hundred like sayinges more out of the holye fathers towchinge the extreame seueritie of this purginge fyre after death and of the greate feare which they had of it but this shal be sufficient to warne Catholiques which beeleue it to looke better aboute them than they doe for the auoydinge of the rigoure of this fyre by theire good lyfe in this world especiallie by these two meanes of almes and teares whiche S. Austen in the place before recited dothe mētion which holye father also in the same place maketh this collection We see what men doe or maye suffer in this life what rackinge what tearinge what burninge and the like and yet they are nothinge in respect of that fire whereof he inferreth this conclusion ista ergo etc. Thes thinges therfore which we suffer heere are much easiar than that fire and yet yow see that men will doe any thinge rather than suffer them how much more then ought wee to doe that litle whiche God cōmaundeth vs to auoyde that fyre farre and muche more greeuouse It is a straunge matter to consider what great feare holye men had of this fire how litle we haue now a dayes hauing much more cause than they S. Barnarde hathe these woordes of hym selfe Oh wold to God some man wold now before hand prouide for my head abundance of watters and to my eyes a fountaine of teares for so perhaps the burninge fire should take no holde where iūning teares had clensed before And agayne I tremble shake for feare of falling into Gods hands I wolde gladlie present my selfe before his face alredie iudged of my selfe not to be iudged then of hym Therfore I will make a reckonyng whiles I am heere of my good deces and of my badde My euell shal be corrected with better woorkes they shal be watered with teares they shal be punished by fasting they shal be amended by sharp discipline I will ripp vp the verie bottom of my wayes all my deuises that he may fynde nothing vntryed at that day or not fullye discussed to his handes And then I hope in his mercie that he will not iudge the same faults again and the second time as he hathe promised The lyke feare vttereth S. Ambrose in these woordes O Lorde yf thou reserue any whit in me to be reuenged in the next lyfe yet I humblie aske of the that thow geue me not vpp to the power of wycked spirits whiles thou wypest awaye my synnes by the paynes of purgatorie And agayne in an other place I shal be searched examined as leade in this fire and I must burne vntill all the lead be melted away And yf then there be found no siluer matter in me woe be to me For I must be thrust doune to the nethermost partes of hell or elles whollie waste away as straw in the fyre But if anie gold or siluer be fownd in me not throughe my woorkes but by grace and Christes mercie through the ministorie of my prestehoode I shall also once say surelie they that trust in the shall neuer be confounded And thus muche of this temporall punishement reserued euen for the
as the fishe in the sea the grasse on the grounde the leaues of the trees or the partes of man vpon the face of the earth can grow moue or consist without some litle streame of vertne and power come to it cōtinualiie from Cod. So that thow must imagine God to stand as a most maiesticall sunne in the middest and from hym to passe foorth infinite beames or streames of vertue to all the creatures that are eyther in heauen earthe the ayer or the water to euerie parte therreof and vpon thes beames of his vertue all creatures to hange and yf he should stopp but any one of them it would destroye annihilate presentlie some creature or other This I saye yf thow shalt consider towchinge the maiestie of God and the infinite dread that all creatures haue of hym except onlye a sinner for the deuills also doe feare hym as S. Iames saieth thow wilt not meruaile of the seuere iudgement of God appointed for his offence For sure I am that very shame of the world maketh vs to haue more regarde in offendinge the poorest frinde we haue in this lyfe then a wicked man hath in offendinge God which is an intollerable contempt of so greate a maiestie But now if we adioine to this contemplation of maiestie an other consideration of his benefites bestowed vppon vs our defaut will grow to be far greater for that to iniurey hym whoe hathe done vs good is a thinge moste detestable euen in nature it selfe And there was neuer yet so fearce a harte no not amongest brute beastes but that it might be Wonne with curtesie and benefites but muche more amongest reasonable creatures dothe beneficence preuaile especiallie if it come from greate personages whose loue and frindfaippe declared vnto vs but in small gyftes doth greatlye bynde the hartes of the receauers to loue them agayne Consider then deare Christian the infinite good turnes and benefites which thow hast receaued at the handes of thisgreat God therby to winne the to his loue that thow shouldest leaue of to offende and iniurie him albeit no toague created ether of man or Angel cna expresse the one halfe of thes gyftes which thow hast receaued from hym or the valew of them or the greate loue hartie goodwill where with he bestowed them vppon the yet for some memorie sake I will repeate certaine generall and principall pointes therof wherunto the rest may be referred First then he hathe bestowed vppoa the the benifite of thy creation wherby he made the ofnothinge to the likenes of hym selfe and appointed the to so noble an ende as is to serue hym in this lyfe and to raigne with hym in the lyfe to come furnishinge the for the present with the seruice and subiection of all creatures The greatnes of this benefite may partlye be conceaued yf thow doe imagine thy selfe to lacke but any one parte of thy bodie as a legge an arme an eye or the lyke and that one should freelie geeue the same vnto the or yf thow wantest but any one sense as that thow were dease or blynde and one should restore sight or hearringe vnto the howe wooldest thow esteeme of this benefite how muche wouldest thow professe thy selfe beholdinge vnto him for the same and yf the gyft of one of these partes onlye would seeme such a benefite vnto thee how greate oughtest thow to esteeme the free gyste of so manye partes together Add to this now as I haue sayde that he hath created the to the lykenes of no other thinge but of hym selfe to no other ende but to be his honorable seruante in this world and his compartener in kynglie glorie for all eternitie to come and this he hath done to the beinge only a peece of durte or claye before Now ymagine thow of what maner of loue proceeded this But yet add further how he hathe created all this magnificent world for the and all the creatures therof to serue thee in this busines the heauen to gouuerne the and geeue the light the earthe and ayer and water to minister most infinite 〈◊〉 of creatures for thy vse and sustenance and hath made thee Lord of all to vse them for thy comforte and his seruice and what magnificent gyftes are these and what shamefull in gratitude is it to turne the same to the dishonour and iniurie of so louinge a geeuer as thow doest by vsinge them to serue the in sinne But yet consider a litle furder the benesite of thy redemption much greater then all the former which is that thow hauinge lost all those former benefites agayne and made thy selfe guyltie by synne of eternall punishment wherto the Angels were now deliuered for their synne committed before God chose to redeeme the not the Angels and for satisfyinge of thy fault to delyuer his owne onlie sonne to deathe for the O lorde what harte can conceaue the greatnes of this benefite Imagine thy selfe beinge a poore man haddest cōmitted a greeuous cryme against a kynges maiestie together with some greate mā of his cheefest nobilitie and that the kynge beinge offended highlye with you bothe shoulde notwith standinge pardon the and put the noble man to death and surder also beinge no other waye to saue thy lyfe should laye the paynes of deathe dew to the vppon his onlye sonne and heyre for thy sake how muche wouldest thow thincke that this kinge loued the how greatlye wooldest thow esteeme thy selfe beholdinge and bounden to that yōge prince which should offer hym selfe to his fathers iustice to dye for the a poore worme and not for the noble man as he would not dye for the Angels and to put his head in the haulter for thyne onlye offences couldest thow euer haue the harte to become enimie to this mā after or willinglye wittingly to offend 〈◊〉 and yet such is our case much more bounden towardes Christ and his father whome the moste of vs notwith standinge doe dailie offend dishonour and iniurey by synne But yet there follow on more benefites of God vnto vs as our vocation and iustificaton vocation wherby he hath called vs from infidelite to the state of Christians therby made vs partakers of this our redemption which insidels are not for albeit he payed the ransome for all in generall yet he hath not imparted the benefite therof to all but to such onlie as best it pleased his deuine goodnes to bestow it vpon After which folowed our iustification wherby we were not onlye set free from all our synnes committed before and from all payne and punishement dew to the same but also our sowles beutified and enriched with the infusion of his holie grace accompanied with the vertues theologicall as faith hope and charitie and with the gyftes of the holye ghost and by this grace weare made iust and righteous in the sight of God and entitled to the most blessed enheritance of the kyngdome of heauen After
and greeuous to a worldlye man is the sudden partinge and that for euer and euer from all the thinges which he loued most dearely in this lyfe as from his 〈◊〉 possessios honours offices fayre buildinges with their commodities goodlye apparell with 〈◊〉 iewels from wyfe and children kyndred and frindes and the lyke where with he thought hym selfe a blessed man in this lyfe and now to be plucked from them vppon the sudden without euer hope to see or vse them agayne oh what a greefe what a torment will this be for which cause the holye scripture saieth O mors quam amara est memoriatua homini pacem habenti in substantiis suis O deathe how bytter is thy memorie vnto a man that hath peace and rest in his substaunce and riches as whoe would saye there is no more bytternes or greefe in the world to such a man than to remember or thinke on death onlye but muche more to goe to it hym selfe and that owt of hande when it shal be saied vnto hym as Christ reporteth it was to the greate wealthie man in the ghospell whiche had his barnes full and was come now to the hyghest topp of felicitie Siulte hac nocte animam tuam repetunt a te quae autem parafti ouius erunt thow foole euen this night they will take thy sowle from the and then whoe shall haue all that thow hast scraped together It is vnpossible I saye for anye tongue to expresse the dolefull state of a worldlye man in this instant of death when nothinge that euer he hath gathered together with so muche labour and 〈◊〉 and wherin he was went to haue so much confidence will now doe hym good any longer but rather afflict hym with the memorie therof consideringe that he must leaue all to other goe hym selfe to geeue accounte for the gettynge and vsinge of the same perhaps to his eternall dānation whiles in the meane tyme other men in the world do lyue merylye and plesantlie vppon that he hath gotten litle remembringe and lesse caringe for hym which lyeth perhapps burninge in vnquencheable fyre for the ryches left vnto them This is a wofull and lamentable point which is to bringe manie a man to greate sorow and anguyshe of harte at the last daye when all earthlie ioyes must be left all pleasures and commodities for euer abandoned Oh what a dolefull daye of partinge will this be what wilt thow saie my frende at this daye whē all thy glorye all thy welth all thy pompe is come to an ende VVhat art thow the better now to haue liued in credit with the world in fauour of princes exalted of men feared reuerenced and aduaunced seinge now all is ended and that thow canst vse these thinges no more But yet there is a third thinge whiche more then all the rest vvill make this daie of deathe to be trovvblesome and miserable vnto a vvorldlye man and that is the consideration vvhat shall become of him both in bodye and sovvle and for his bodie it vvilbe no small horrour to thinke that it must inherite serpentes beastes and vvormes as the scripture saieth that is it must be cast out to serue for the foode of vermen that bodie I meane vvhich vvas so delicatelie handled before vvith varietie of meates pillovves and beddes of dovvne so trymlye set foorthe in apparell and other ornamentes vvhere vppon the vvynde might not blovv nor the sunne shyne that bodye I saye of vvhose beavvtie there vvas so muche pride taken and vvherby so greate vanitie and sinne vvas committed that bodie vvhich in this vvorld vvas accustomed to all pamperinge could abide no austeritie or discipline must now come to be abandoned of all men left onlye to be deuoured of vvormes VVhīche thing albeit it can not but breede much horrour in the hart of hym that lyeth a dyinge yet is it nothinge in respect of the dreadfull cogitations vvhich he shall haue to vvchinge his sovvle as vvhat shalbecome of it vvhether it shall goe after her departure out of the bodie and then consideringe that it must goe to the iudgement seate of God and there to receyue sentence ether of vnspeakeable glorye or insupportable paynes he falleth to cs̄ider more in particuler the daunger therof by comparinge godes iustice and threates set dovvne in scripture against sinners vvith his ovvne lyfe he begynneth to examine the vvitnes vvhich is his conscience and he findeth it readie to laye infinite accusations against hym vvhen he commeth to the place of iustice And novv deare brother begynneth the miserie of this man For there is not a seuere saynge of God in all the scripture vvhiche commeth not novv to his mynde to terrify hym vvithall at this instant as if thovv vvilt enter into lyfe keepe the commaundementes He that sayeth he knovveth God and keepeth not his commaundementes is a liar manie shall saie vnto me at that daye Lord Lord c. not the hearers of the lavv but the doers of the lavve shal be iustifyed goe from me all vvorkers of iniquitie into euerlastinge fyar doe not you knovv that vvicked men shall not possesse the kyngdome of God be not deceyued for nether fornicatours nor Idolatours nor adulterers nor vncleane handlers of theire ovvne bodies nor Sodomites nor theeues nor couetous men nor dronkardes nor backbyters nor extorsioners shal euer possesse the kingdome of God yf you lyue accordinge to the fleshe you shall dye and the vvorkes of the fleshe are manifest as fornication vncleannes vvantonnes luxurie poyseninges enimities contentions emulations hatred stryfe dissentions sectes enuie murder dronkenes glouttonie and the lyke VVherof I foretell you as I haue tolde you before that they vvhiche doe thes thinges shall neuer attaine to the kyngdome of god VVe must all be presented before he tribunall of Christ and euerie man roceyue particularlie accordinge as he hathe donne in this lyfe good or euill euerye man shall receyue accordinge to his vvoorkes God spared not the Angels vvhen they sinned You shall geeue accounte of euerye idle vvorde at the daye of iudgement if the iuste shall scarce be saued vvhere shall the vvicked man and synner 〈◊〉 fevv are saued and a riche man shall hardlie enter into the kyndome of heauen All these thinges I saye and a thowsand more towchinge the seueritie of godes iustice the accounte which shal be demaunded at that daye will come into his mind that lieth a dyinge our ghostlye enimie which in this lyfe laboured to keepe these thinges from our eyes therby the easier to draw vs to sinne will now laye all and more too before our face amplyfiynge vrginge euerie pointe to the vttermost alleaginge alvvayes our conscience for his witnes VVhich when the poore sowle in dieinge can not deny it must needes terrifie her greatlie for so we see that it dothe daylie euen manie good and vertuous men S. Iereme reported of
the time of Noe. The dreadfull consuming of Sodom and Gomorra with the cities about yt by 〈◊〉 and brimston the sending downe quicke to hell of Chore Dathan and Abyron with the slaughter of two hundred and fiftie their adherents for rebellion against Moyses and Aaron The suddain killing of Nadab Abiu sonnes of Aaron and chosen preestes for once offering of other fire on the Aultar than was appointed them The most terrible striking dead of Ananias and Saphira for retaining some parte of their owne goodes by deceit from the Apostles with many mo such examples whiche the scripture dothe recounte And for the greeuousnes of gods iustice heauines of his hād when it lighteth vpon vs thoughe it may appeare sufficientlie by all these examples before alleaged wherin the particular punishementes as you see are moste rigorous yet will I repeat one act of God more owt of the scripture whiche expresseth the same in wounderfull maner It is well knowne that Beniamin among all the twelue sōnes of Iacob was the dearest vnto his father as appeareth in the booke of genesis therfore also greatlie respected by God and his tribe placed in the best part of all the land of promise vpon the diuisiō therof hauing Ierusalem Iericho and other the best cities within it Yet notwithstandinge for one onelie sinne committed by certayne priuate men in the citie of Gabaa vppon the wife of a leuit God punished the whole tribe in this order as the scripture recounteth He caused all the other eleuen tribes to ryse against them and first to come to the house of God in Silo to ask his aduise and folow his direction in this warre against their brethren And thence hauing by gods appointement entered battaile twise with the tribe of Beniamin the third daye God gaue them so greate a victorie as they slew all the liuing creatures within the compasse of that tribe except onelie six hundred men that escaped awaye into the desert the rest were slayne bothe man woman children and infantes together with all the beastes and cattall and all the cities villages and howses burnt with fire And all this for one sinne committed onelie at one time with one woman And who will not then cōfesse with Moy ses that God is a iust God a great God and a terrible God who will not confesse with S. Paul It ys horrible to fall into the handes of the lyuing God VVho will not say with holye Dauid A Iuditiis tuis timui I haue feared at the remembrance of thy iudgementes If God wolde not spare the destroyeing of a whole tribe for one sinne onelie yf he wolde not perdon Chore Dathan and Abiron for once the sonnes of Aaron for once Ananias and Saphira for once if he wold not forgyue Esau though he demaunded it with teares as S. Paul saieth if he wold not remitt the punishemēt of one fault to Moyses Aarō thoughe they asked it with great instance if he wolde not forgyue one prowde cogitation vnto the Angells nor one eatinge of an apple vnto Adam without infinite punishement nor wolde not passe ouer the cuppe of affliction from hys owne sonne though he asked it thrise vpon hysknees with the sweate of bloode and water what reason hast thow to thinke that he will lett passe so many sinnes of thyne vnpunished what cause hast thow to induce the imagination that he will deale extraordinarilie with thee and breake the course of hys iustice for thy sake art thow better thē those whome I haue named hast thow any priuilege from God aboue them If thou woldest consider the greate and straunge effectes of gods iustice whiche we see daylie executed in the world thou shouldest haue litle cause to persuade thy selfe so fauorablie or rather to flatter thy selfe so daugerouslie as thou doest VVe see that notwithstāding godes mercye yea after the deathe and passion of Christ our Sauiour for sauing of the whole world yet so many infinite millions to be damned daylie by the iustice of God so many infideles heathens Iewes and Turkes that remayne in the darkenes of their owne ignorance and among Christians so many hereti ques misbeleuers amonge Catholiques so many euell lyuers as Christ truelie sayde that fewe were they whiche should be saued albeit his deathe was payd for all yf they made not them selues vnworthie therof And before the comming of our Sauyour muche more we see that all the world wēt a-wrye to dānatiō for many thousand yeres together excepting a fewe Iewes whiche were the people of God And yet among them also the greater part perhappes were not saued as may be coniectured by the speeches of the prophetes from tyme to time and speciallie by the sayeings of Christ to the pharisees and other rulers therof Now then yf God for the satisfieing of his iustice could lett so manye milliōs perishe throughe their owne sinnes as he dothe also now daylie permitt without any preiudice or impechement to his mercie whye may not he also damne thee for thy sinnes notwithstanding his mercie seyng thou doest not onelie cōmitt them without feare but also doest confidentlie persist in the same But here perhappes some man may saye yf this be so that God is so seuere in punishement of euerie sinne and that he damnethe so many thousandes for one that he saueth how is it true that the mercies of God are aboue all his other vuoorkes as the scripture saythe and that it passeth and exalteth it selfe aboue his iudgement for yf the number of the damned doe exceede so muche the number of those which are saued it seemeth that the worcke of iustice dothe passe the worcke of mercie To which I answere that touching the small number of those that are saued and infinite quantitie of suche as are damned we maye in no wyse dowte for that beside all other prophetes Christ our Sauiour hathe made the matter certaine owt of question VVe haue to see therfore how notwithstāding all this the mercie of God dothe exceede his other worckes And first his mercie may be sayd to exceede for that all our saluation is of his mercie our damnation from our selues as from the first and principall causes therof according to the sayeing of God by the prophet Perditio tua Israel taniummodo in me auxilium tuum Thy onelie perdition is from thy selfe o Israel thy assistance to doe good is onelie from me So that as we muste acknowlege gods grace and mercie for the author of euerie good thought and acte that we doe and consequenlie ascribe all our saluation vnto hym so none of our euill actes for whiche we are damned doe proceede from hym but onelie from our selues and so he is no cause at all of our damnation and in this dothe his mercie exceede his iustice Secondlie his mercie dothe exceede in that he desireth all men to be saued
of vnbeleefe Be not you therfore partakers of them As yf he should saye those that flatter you and saye tushe God is mercifull and will perdone easilie all these and lyke sinnes these men deceyue you saythe S. Paul for that the wrathe and vengeance of God lyghteth vpon the children of vnbeleefe for these matters that is vppon those whiche will not beleeue gods iustice nor his threates against sinne but presuming of his mercie doe perseuere in the same vntill vppon the sodayne gods wrathe doe rushe vpon them and then is it toolate to amende VVherfore sayeth he yf you be wise be not partakers of theyr folie but amend your lyues presentlie while you haue time And this admonition of S. Paul shall be sufficiēt to ende this chapiter against all those that refuse or deferre theyr resolution of amendement vppon vayne hope of gods perdon or tolleration Of the fyueth impediment vuhich ys delaye of resolution from tyme to tyme vpon hope to doe it better or vvith more case aftervvard CHAP. V. Tthe reasons hitherto alleaged might seeme I think sufficiēt to a reasonable man for prouing the necessitie of this resolution we talke of and for remouing the impedimentes that let the same But yet for that as the wiseman sayeth he which is minded to breake with hys freend seeketh occasions how to doe yt with some coloure and shew there be manye in the world who hauing no other excuse of their breaking and holding of from God doe seeke to couer it with this pretense that they meane by his grace to amend all in time And this tyme is driuen of from daye to daye vntill God in whose handes onelie the momentes of time are doe shutt them owte of all tyme and doe send them to paynes eternall withoute tyme for that they abused the singular benefite of tyme in this world This is one of the greatest and most dangerous deceites and yet the moste ordinarie and vniuersall that the enemie of mankinde dothe vse towardes the children of Adam I dare say boldlye that more doe perishe by this deceyte than by all his other guiles and subtilities besides He well knoweth the force of this snare aboue all others and therfore vrgeth it so muche vnto euerie man He considereth better than we doe the importance of delaye in a matter so weightie as is our cōuersion and saluation he is not ignorant how one sinne draweth on an other how he that is not fitt to daye will be lesse fitt to morowe how custome groweth into nature how olde diseases are hardlie cured how God withdraweth hys grace how hys iustice is redie to punishe euerie sinne how by delaye we exasperate the same heape vengeance on our owne heades as S. Paul sayeth He is priuie to the vncertaintie and perills of our lyfe to the daungerous chaunces we passe throughe to the impedimentes that will come daylie more and more to let our conuersion All this he knoweth and well considereth and for that cause persuadeth so manye to delaye as he doeth For being not able any longer to blinde the vnderstanding of many Christiās but that they must needes see clearlie the necessitie and vtilitie of this resolution that all impedimentes in the world are but trifles and meere deceites which keepe backe from the same he runnethe to this onelie refuge that is to persuade men that they deferre a litle and that in time to come they shall haue better occasion and oportunitie to doe yt than presentely they haue This S. Austen proued in his conuersion as hym selfe writeth For that after he was persuaded that no saluation could be vnto hym but by chaunge and amendement of his lyfe yet the enemie held hym for a time in delaye sayeing vnto him yet a litle staye yet deferre for a time Therby as he sayeth to binde hym more fast in the custome of sinne vntill by the omnipotent power of gods grace and his owne moste earnest endeuoure he bracke vyolentlie from hym crieing to God ◅hie shall I longer saye to morouv to morovv vvhy shall I not doe it euen at this instant And so he did euen in hys verie yowthe lyuing afterward a moste holie and seuere Christiā lyfe But yf we will discouer yet further the greatnes and perill of this deceyt let vs consider the causes that may lett our resolution and conuersion at this present and we shall see them all increased and strengthened by delaye and confequentlie the matter made more hard and difficult for the time to come than now it ys For first as I haue sayd the continuance of sinne bringeth custome whiche once hauing gotten prescription vppon vs is so harde to remoue as by experience we proue dayly in all habites that haue taken roote within vs. VVho can remoue for examples sake without greate difficultie a longe custome of dronkennes of swearing or of any other euill habite once setled vpon vs Secondlie the longer we persist in our synfull lyfe the more God plucketh his grace and assistance from vs whiche is the onelie meanes that maketh the waye of vertue aeasie vnto men Thirdlie the power and kingdome of the deuill is more established and confirmed in vs by continuance and so the more harder to be remoued Fowerthlie the libertie of oure free will is more and more weakened and daunted by frequentation of sinne thoughe not extinguished Fiuethlie the faculties of our mynde are more corrupted as the vnderstāding is more darkened the will more peruerted the appetite more disordered Sixtelie and lastlye our inferiour partes and passions are more styrred vp and strengthened against the rule of reason and harder to be repressed by continuance of time than they were before VVell then put all this together my freend and consider indifferētlie within thy selfe whether it be more likelie that thow shalt rather make this resolution hereafter than now Hereafter I say when by longer custome of sinne the habite shal be more fastyned in thee the deuill more in possession vppon the gods helpe further of from thee thy mynde more infēcted thy iudgemēt more weakened thy good de sires extinguished thy passions confirmed thy bodie corrupted thy strengthe diminished and all thy whole common wealthe more peruerted VVe see by experience that a shypp which leaketh is more easilye empted at the beginninge than afterwarde VVe see that a ruinous palace the longer it is lett runne the more charge and labour yt will require in the repayring VVe see that yf a man dryue in a nayle with a hammer the more blowes he geueth to yt the more harde it is to plucke it owt agayne How then thinkest thow to committ sinne vppon sinne and by perseuerance therein to finde the redresse more easie hereafter than now It is vvriten among the lyues of olde heremites hovv that on a time an Angel shevved to one of them in the vvyldernes a certayne good felovv that hevved dovvne vvood and hauing made
so and that a man might as easilie commodiouselie yea and as surely also conuert him selfe in olde age as in youthe and that the matter were also acceptable enough to God yet tell me what greate tyme is their lost in this delaye what greate treasure of merit is there omitted which might haue beene gotten by labour in gods seruice yf whiles the captayne and other souldiers did enter a rych citie to take the spoile one souldier should saye I will staye and come in the next daye after when all the spoyle is gone wolde you not thinke him bothe a coward and also moste vnwyse So it is that Christ our Sauyoure and all hys good souldiers tooke the spoyle of this lyfe enryched them selues with the merites of they re labours caried the same with them as bylles of exchange to the bancke of heauen and there receyued paye of eternall glorie for them And is it not greate folye and peruersences in vs to passe ouer this lyfe without the gayning of any merit at all Now is the tyme of fight for gayning of our crowne now is the daye of spoile to seise on oÌ„ur bootie now is the market to buie the kingdome of heauen now is the time of running to gett the game and price now is the daye of sowyng to prouide vs corne for the haruest that coÌ„meth on If we omitt this tyme there is no more crowne no more bootye no more kyngdome no more price no more haruest to be looked for For as the scripture assureth vs he that for slouthe will not sowe in the winter shall begge in the sommer and no man shall geue vnto hym But yf this consideration of gayne can not moue thee gentle reader as in deed it ought to doe beyng of suche importance as it is and irreuocable when it is once past yet weyghe with thy selfe what obligation and charge thou drawest on thee by euery day whiche thou deferrest thy conuersion lyuest in sinne Thou makest eche daye knottes which thou must once vndoe agayne thou heapest that together which thou must once disperse agayne thou eatest and drinkest that howrelie whiche thou must once vomyte vp againe I meane yf the best fall owt vnto thee that is yf thou doe repent in tyme and God doe accept therof for other wise wo be vnto thee for that thou hoardest as S. Paul sayeth wrathe and vengeance on thine owne heade but supposing that thou receaue grace hereafter to repent whiche refusest it nowe yet I saye thou hast to vveepe for that thou laughest at now thou hast to be hartilie sorie for that wherin thou delytest now thou hast to curse the daye vvherein thou euer gauest coÌ„sent to sinne or els thy repentaÌ„ce vvill doe thee no good This thou knovvest novv and this thou beleeuest novv or els thou art no Christian. Hovv then art thou so madde as to offend God novv bothe vvillinglie and deliberatlie of vvhome thou knovvest that thou must once aske pardon vvith teares If thou think he vvill pardone the vvhat ingratitude is it to offend so good a Lord If thou think he vill not pardone thee vvhat folye can be more than to offend a prince vvithout hope of pardone Make thyne account novv as thou vvilt yf thou neuer doe repent and chaunge thy lyfe then euery sinne thou committest and euery daye that thou lyuest therein is encrease of vvrathe and vengeance vpon thee in hell as S. Paul proueth If thou doe by gods mercie hereafter repent and turne for this is not in thy haÌ„des then must thou one daye lament and bevvaile and do penance for this delay vvhiche novv thou makest then must thou make satisfaction to gods iustice ether in this lyfe or in the lyfe to come for that vvhich novv thou passest ouer so pleasantlie And this satisfaction must be so sharpe and rigorous yf vve beleeue the auncient fathers and councells of Christ his churche as it must be ansvverable to the vveight continuance of thy sinnes as I shall haue occasion to shew in the second booke talking of satisfaction So that by how muche the more thou prolongest encreasest thy sinne so much greater must be thy paine sorow in satisfactioÌ„ Alto vuâ—…neri diligens longa adhibenda est medicina paenitentia crimine minor non sit sayth S. Ciprian A diligent long medicine is to be vsed to a deepe sore and the penance may not be lesse thaÌ„ the fault And theÌ„ he sheweth in what order it must be with prayer with teares with waching with lyeing on the ground with wearing of heare clothe and the lyke It is not enoughe sayeth S. Austen to chaunge our maners and to leaue to sinne except we make satisfaction also to God for our sinnes past by sorovvfull penaÌ„ce humble sighes coÌ„trition of hart and geuing of Almes Our bodie that hath lyued in manye delytes must be afflicted sayeth S. Ierom our long laughing must be recompensed with long weepinge our soft lynnen and fyne silke apparell must be chaunged into sharpe hearclothe Finallie S. Ambrofe agreeing with the rest sayeth Grandi plagae alta prolixa opus est medicina Grande scelus grandem necessariam habet satisfactionem Vnto a great wounde a deepe long medicine is needfull A great offence requireth of necessitie a great satisfaction Marke heere deare brother that this satisfaction must be bothe great long also of necessitie VVhat madnes is it then for the now to enlarge the wounde knoweing that the medicine must after wardes be so paynfull what crueltie can be more against thy selfe thaÌ„ to driue in thornes into thine owne flesh which thou must after pull owte againe with so many teares woldest thou drink that cuppe of poysoned liquour for a litle pleasure in the taste whiche wolde cast thee soone after into a burning feuer tormeÌ„t thy bowells within thee and ether dispache thy lyfe or put the in great ieoperdie But heere I know thy refuge will be as it is to all them wherof the prophet saieth mentita est iniquitas 〈◊〉 Iniquitie hathe flattered lyed vnto her 〈◊〉 thy refuge I saye wil be to alleage the exaÌ„ple of the good theefe saued euen at the last howre vpon the crosse and caried to paradise that same day with Christ without any further penance or satisfaction This example is greatlie noted and vrged by all those whiche deferre their conuersion as surelye it is and ought to be of greate coÌ„fort to euerie man which findeth hym selfe now at the last cast and therfore commonlie tempted by the enemye to despaire of gods mercie which in no case he ought to doe For the same God whiche saued that great sinner at that last howre caÌ„ also will saue all them that hartilie turne vnto hym euen in that last howre But alas many men doe flatter and deceyue them selues with misvnderstanding or rather mysvsing of this example For we must vnderstand as S. Austen
power pull hym out of his seate or at the least wise wishe there were no God at all to punish sinne after this lyfe Let euerie sinner examine the botome of his conscience in this point whether he could not be content there were no immortalitie of the sowle no reckoninge after this lyfe no iudge no punishment no hell and consequentlye no God to the ende he might the more securelie enioye his pleasures And because God which searcheth the harte and reynes seethe well this trayterous affection of sinners towardes hym lurkinge wīthin their bowels how smothe so euer their wordes are therfore he denounceth them for his enemies in the scripture and professeth open warre and hostilitie against them And then suppose you what a case thes vnfortunate men are in beinge but seely wormes of the earth when they haue suche an enemye to fight againstthem as doth make the verie heauens to tremble at his looke And yet that it is so heare what he sayeth what he threatneth what he thūdreth against them After he had by the mouth of Esaye the prophet repeated many synnes abhominable in his sight as the takinge of bribes oppressinge of poore people and the lyke He defieth the doers therof as his open enymies saying This saieth the lorde of hoostes the stronge lord of hoostes of Israell Beholde I uvilbe reuenged vppon my enimies and uvill comfort my selfe in their destruction And the prophet Dauid as he was a man in most high fauour with God and made prceuie to his secretes aboue all other so he more than any other doth vtter this seuere meaning and infinite displeasure in God against synners calling them his enemies vessels of his wrath and ordayned to eternall ruyne and destructiō and complaineth that the world will not beleeue this point An unvvise mā saieth he vvill not learne this nether uvill the foole vnderstand it VVhat is this hovv synners after they are spronge vp and vvorkers of iniquitie after they haue appeared to the vvorlde doe perishe euerlastingly And what is the reason of this he aunswereth immediatly because thy enimies o lorde behold o Lorde thy enimies shall perishe and all those that vvorcke iniquitie shal be consumed By this we see that all synners be enemyes to God and God to them and we see also vpon what grounde and reason But yet for the further iustifyinge of godes seueritie let vs consider in what measure his hatred is towardes synne how greate how far it proceedeth within what boundes it is comprehended or yf it hath any lymites or bondes at all as in deede it hath not but is infinit that is without measure or limitation And to vtter the matter as in trueth it standeth if all the tongues in the vvorlde were made one tongue and all the vnderstandinges of all creatures I meane of angels and men were made one vnderstandinge yet could nether this tongue expresse nor this vnderstandinge cōceiue the greate hatred of gods harte towards euery mortall synne which we committ And the reason hereof standeth in tvvo poyntes First for that God by hovv much more he is better than we are by so muche more he loueth goodnes and hateth synne than we doe And because he is infinitelie good therfore his loue to goodnes is infinite as also his hatred to euill and consequentlye his rewardes to them bothe are infinite the one in hell the other in heauen Secondlie we see by experience that how much more greate and worthie the person is against whome an offence is cōmitted so much greater the offence is as the selfe same blow geuen to a seruant and to a prince differeth greatlye in offence and deseruethe different hatred and punishment And for that euerie mortall sinne which we committ is donne directlye against the person of God hym selfe as hath bene declared before whose dignitie is infinite therfore the offence or guylt of euery such sinne is infinite and cōsequētly deserueth infinite hatred infinite punishment at gods handes Hereof foloweth the reason of diuers thinges both sayed and donne by God in the scriptures taught by diuines towchinge matter of mortall sinne whiche seeme straunge vnto the wisedome of the worlde and in deede scarce credible as first of all that dreadfull punishment of eternall irreuocable damnation of so manie thowsandes yea millions of Angels created to glorie with almost infinite perfection and that for one onlye sinne once committed that onlye in thought as diuines doe holde Secondlye the rigourous punishment of our first parents Adam and Eue all their posteritie for eatinge of one seely aple for whiche fault besides the chastysinge of the offenders them selues and all the creatures of the earth for the same and all their children and of spring after them bothe before our redemption and sence for albeit we are deliuered from the guilte of that sinne yet temporall punishmentes remaine vpon vs for the same as hunger thirst cold sicknes death and a thowsand miseries more besides also the infinite men damned for the same before the comming of Christ by the space of fower thowsand yeres and also synce as infidels which are not baptized and others be sides this I say which in mans reason maye seeme seuere enough godes wrath iustice could not be satisfied except his owne soone had come downe into the worlde and taken our flesh vpon hym and by his paines satisfied for the same And when he was come downe had in our fleshe subiected hym selfe vnto his fathers iustice albeit the loue his father bare hym were infinite and euery litle paine that he tooke for vs or at leastwise euery litle dropp of bloode which he shed had ben sufficient for the satisfiynge of the whole offences for that his fleshe being vnited to his godhead made euerie such satisfactorie actiō of his of infinite value and merite and consequently of infinite satisfaction for the infinitnes of Adams sinne yet that God might shew the greatnes of his hatred and iustice against sinne he neuer left to laye on vpon his owne blessed deare sonne vntill he had left no one whole peece of skynne on his fleshe nor droppe of bloode within his bodie no not then when he saw hym sorowfull vnto death and bathed in a sweate of bloode and water and cryinge o father myne if it be possible let this cupp passe from me And yet more pitifully after vpon the crosse O my God vvhy hast thovv forsaken me Notwith standing all this I say his father deliuered hym not but layed on strype vpon stripe paine vpon paine torment after torment vntill he had rendred vp his lyfe and soule into his sayed fathers handes which is a wounderfull and dreadfull document of godes hatred against finne I might heere mention the sinne of Esau in selling his inheritance for a litle meate of whiche S. Paule sayeth he founde no place of repentance
sowle which was before the temple of the holy ghost the habitation of the blessed trinitie and place of repose for the Angels to visit now to be the nest of scorpions and dongeon of deuilles and hym selfe a companion of the miserable damned Lastlye he abandoneth Christ and renounceth the portion he had with hym makinge hym selfe a persecuter of the same by treadinge him vnder his feete And crucifyinge hym agayne and defylinge his bloode as S. Paule sayeth in synninge against hym whiche dyed for synne and therfore the same Apostle pronounceth a maruailous heuie sentence against suche in these worldes If vve synne vvillfullye novv after vve haue receaued knovvledge of the trevvth there remaineth no more sacryfice for sinnes but rather a certaine terrible expectation of iudgement and emulation of fyre vvhiche shall consume the aduersaries To which S. Peter agreeth when he saieth It had ben better not to haue knovven the vvay of iustice than after such knovvledge to slyde backe agayne from the holye commaundement vvhich vvas geeuen Now then let our worldlinges goe and solace them selues with sinne as muche as they will let them excuse and pleasantlye defēd the same sayinge pryde is but a pointe of gentrye glouttonie good fellowship lecherye and wantonnes a trycke of yowth and the lyke they shall finde one daye that these excuses will not be receaued but rather that these pleasant deuises wil be turned into teares They shall proue that God will not be iested with but that he is the same God still will aske as seuere accounte of them as he hathe done of other before although it please not them now to keepe any accounte of their lyfe at all but rather to turne all to disporte pleasure persuadinge them selues that how soeuer God hath delt with other before yet he will forgeeue all to them but the holye scripture reasoneth after an other manner which I would haue euerie wise Christian to consider S. Paule comparinge the Iewes sinnes with ours maketh this collectiō If God spared not the naturall boughes take heede least he spare not the. And ther vpō he inferreth this admonition noli altum sapere sed time Be not to high minded but feare Againe he reasoneth thus vpon the olde the new lawe he that broke the lawe of Moyses beinge cōuicted by two or three witnesses died for the same without cōmiseration or mercye and how much more greeuous punishmēt doth he deserue which breaking the law of Christ by wilsull sinne treadeth the sonne of God vnder his feete polluteth the bloode of the new testament reprocheth the holye ghost In lyke maner reasoneth S. Peter and S. Iude towchinge the sinne of Angels and ours yf God spared not the Angels when they sinned but did thrust them downe to hell there to he tormented and to be kept vnto iudgement with eternall chaines vnder darckenes how much lesse will he spare vs And agayne yf the Angels which passe vs in power and strength are not able to heare gods execrable iudgement against thē what shall we doe Agayne in an other place he reasoneth thus yf the iust man shall har dlye be saued where shall the wickedman sinner appeare By which examples we are instructed to reason in lyke sorte yf God haue punished so seuerelie one sinne in the Angels in Adam and in other before reeited what shall I looke for which haue cōmitted so manie sinnes agaynst hym yf God haue dāned so manye for lesser sinnes thé myne be what will he do to me for greater yf Godhath borne longer with me then he hath done with many other whome he hath cut of without geuing them time of repentāce what reason is there that he should beare longer with me yf Dauid and other after their synnes forge euen them tooke suche paynes in afflictinge them selues for satisfaction of the temporall punishement in this lyfe what punishement remaineth for me either heere or in the wold to come for satisfaction of so manie synnes committed If it betrew that our sauyour saithe that the waie is harde and the gate narrow wherby men goe into heauen and that they shall answere for euerye ydle worde before they enter there what shal be come of me which doe lyue so easiea a lyfe and doe keepe no accounte of my deedes muche lesse of my wordes yf good men in olde time did take suche paynes for theyr saluatin yet as S. Peter saieth the verye iust were scarce saued what a state am I in which take no payne at all but doe lyue in all kynde of pleasure and wordly delytes These kyndes of consequentes were more trew and profitable for vs wherby we might enter into some consideration of our owne daunger and into some feare of the iudgementes of God for want wherof the moste parte of synnes amongest Christians are committed For so the holye scripture describinge dyuerscauses of wickednes among men putteth thes two for principall Fyrst the flatterye of the world 〈◊〉 laudatur peccator in desileriis animae 〈◊〉 For that the sinner is praysed in his lustes And secondly quia 〈◊〉 iudicia tua a 〈◊〉 eius For that thy iudgementes o lorde are not before his face And in the contrarye side speaking him selfe he saieth I haue kept the vvaies of our lorde haue not behaued my selfe impiouslie tovvardes God And he 〈◊〉 the reason therof immediatlie For that all his 〈◊〉 are in my sight And againe I haue feared thy iudgementes o lorde And againe I haue ben mindfull of thy iudgementes And how profitable this feare is he sheweth in the same place demaundinge this feare most instantlye at godes handes for so he prayeth stryke my fleshe thorough vvith thy feare o lorde And S. Paule after he had shewed to the Corinthians that we must all be presented before the tribunall of Christ maketh this cōclusion VVe knovveinge therfore thes thinges doe persvvsade the feare of our lorde vnto mē And S Peter after a longe declaration of the maiestie of God and Christ now rayning in heauen concludeth thus 〈◊〉 you call him father vvhich doth iudge euerye man accordinge to his vvorkes vvithout 〈◊〉 of persons doe you lyue'in feare duringe the 〈◊〉 of this your habitation vppon earth A 〈◊〉 lesson no doubt for all men but speciallie for those which by reason of their synnes and wicked lyfe doe remaine in 〈◊〉 and hatred of God and howerlye subiect as I haue shewed to the 〈◊〉 of his iudgementes whiche if 〈◊〉 once fall into they are both irreuocable and intollerable and they may be fallen into as 〈◊〉 and by as manie wayes as a man may come to death which are infinite especiallie to thē whoe by their wickednes haue lost the peculier protection of God and good Angels as I haue shewed and haue subiected them selues to the feendes of darckenes whoe do nothinge els but seeke their
destruction both of bodye and sowle with as greate diligence as they can VVhat wise man then would but feare in such a case whoe coulde eate or drincke or sleepe quietlye in his bedd vntill by the holye sacrament of penance he had discharged his conscience of mortall synne a litle stone fallinge from the howse vpon his head or his horse stumblinge vnder him as he rydeth or his enymie meetinge hym on the highe waye or an agew comminge with eatinge or drinckinge a litle to muche or ten thowsande chaun ces besydes wherof he standeth dailie and howerlye in daunger may ridd him of this lyfe and put hym in that case as no creature of this word nor anye continuance of time shal be able to delyuer hym thence againe And whoe then wolde not feare whoe wolde not tremble our lorde of his mercye geeue vs his holye grace to feare hym as we should doe and to make suche accounte of his iustice as he by threatninge the same wolde haue vs to doe And then shall not we delay the tyme but resolue our selues to serue hym whiles he his content to accept of our seruice and to pardon vs all our offences if we woulde once make this resolution from our harte An other consideration for the further iustifyinge of godes iudgementes and declaration of our demerit taken from the maiestie of God and his benefites towardes vs. CHAP. VII ALbeit the most parte of Christians through their wicked lyfe arriue not to that state wherin holy Dauid was when he sayed to God thy iudgementes o Lord are pleasant vnto me as in deed they are to all those that lyue vertuouselye and haue the testimonie of a good conscience yet at least wise that we maye saye withe the same prophet the iudgementes of our Lorde are trevv and iustified in them selues And againe thovv artiust o Lorde and thy iudgement is right I haue thought good to add a reason or two more in this chapter wherby it maye appeare how greate our offence is towardes God by sinninge as we doe and how righteous his iudgementes and iustice are against vs for the same And first of all is to be considered the maiestie of hym agaynst whome we sinne for most certaine it is as I haue noted before that euerie offence is so muche the greater more greeuous by how muche greater and more noble the person is against whome it is done and the partie offendinge more base and vile And in this respect God to terrisie vs from offendinge hym nameth hym selfe often with certayne titles of maiestie as to Abraham I am an ommipotent Lorde And agayne heaven is my seate and the earth is my footestoole And againe he cōmaunded Moyses to say to the people in his name this ambassage harden not your neckes any longuer for that your Lord and God is a God of godes and 〈◊〉 Lorde of lordes a greate God both potent and terrible vvhich accepteth nether person nor brybes First then I saye consider gentle Christian of what an infinite maiestie he is whome thow a poore woorme of the earth hast so often and so contemptuousely offended in this lyfe VVe see in this worlde that no man dareth to offende openly or say a worde against the maiestie of a prince within his owne dominions and what is the maiestie of all the princes vpon earthe compared to the thowsandth parte of the maiestie of god whoe with a worde made both heauen and earthe and all the creatures therin and with halfe a worde can destroie the same againe whome all the creatures which he made as the Angels the heauens and all the elemētes besides doe serue at a becke and dare not offend onlye a sinner is he which emboldeneth hym selfe against this maiestie and feareth not to offend the same whome as the holye Catholique Churche dothe professe daylie in her preface to the blessed sacrifice the Angels do praise the dominations doe adore the powers do tremble the highest heauens together with Cherubins and Seraphins doe daylie honour and celebrate Remember then deare brother that euerie tyme thow doest cōmitt a sinne thow geeuest a blow in the face to this greate maiesticall God whoe as S. Paule sayeth dwelleth in an 〈◊〉 light which no man in this world can abyde to looke vpon As also it appeareth by the example of S. Iohn euangelist whoe fell downe dead for very feare at the appearance of Christ vnto hym as him selfe testifieth and when Moyses desired to see God once in his lyfe and made humble petition for the same God aunswered that no man could see hym and lyue but yet to satisfie his request and to shew hym in parte what a terrible and maiesticall God he was he tolde Moyses that he should see some peece of his glorie mary he added that it was needfull he shoulde hyde hym selfe in the hole of a rocke and be couered with godes owne handes for his defence while God or rather an Angell sent from God as all deuines doe interprete dyd passe by in glorie And when he was past God tooke awaye his hande and suffered moyses to see the hynder partes onlye of the Angell which was notwithstandinge most terrible to beholde The prophet Daniell a so describeth the maiestie of this God shewed vnto hym in visiō in these wordes I did see saieth he vvhē the thrones vvere set the olde of man manye dayes sat dovvne his apparell vvas as vvhite as snovv his heare lyke vnto pure vvoolle his throne vvas of a flame of fyre and his chariottes vvere burninge fyre a svviste fludd of fyre came from his face a thovvsand thovvsandes did serue hym and ten thovvsand hundred thovvsands did assist him he sat in iudgement and the bockes vvere opened before hym All this and much more is recorded in scripture to admonishe vs therby what a prince of maiestie he is whome a synner offendeth Imagine now brother myne that thow seest this greate kynge sittinge in his chairc of maiestie with chariottes of fire vnspeakable light and infinite millions of Angels aboute hym as the scripture reporteth Imagine further which is most trew that thow seest all the creatures in the world stand in his presence and tremblinge at his maiestie and most carefullie attendinge to doe that for which he created them as the heauens to moue aboute the Sonne moone and starres to geeue light the earth to bringe foorth sustenance and the lyke Imagine further that thow seest all these creatures how bigge or litle so euer they be to hange and depende onlye of the power vertue of God wherby they stande moue and consist and that there passeth from God to eche creature in the world yea to euerie parte that hath motion or beinge in the same some beame of his vertue as from the sunne we see infinite beames to passe into the ayer Cōsider I say that no one parte of anye creature in the world
holie S. Hillarion whose sowle beinge greatlie afeard vpon these considerations to goe out of the bodie after longe conflict he tooke courage in the end sayde to his soule Goe out my sovvle goe out vvhy art thovv afeard thovv hast serued Christ almost threescore and ten yeres and art thovv novv a fearde of deathe And to lyke effect the holye martyr Saint Cyprian telleth of a vertuous and godlie bishoppe vvhich dyinge in his tyme was greatlye a feard notwithstandinge his good lyfe vntill Christ appeared vnto hym in the forme of a goodlye yonge man and did chyde hym for it sayinge You are a feard to suffer and you vvill not goe out of this lyfe vvhat shall I doe to you vvhich example saint Austen did often vse to recounte talkinge of this matter as his scholar Possidonius dothe vvrite in his lyfe Now then if good men and saintes are so a fearde at this passage yea such as had serued God vvith all puritie of lyfe and perfect zeale for three score and ten yeres together vvhat shall they be vvhich scarce haue serued God trewlie one daye in all their lyues but rather haue spent all theire yeres in sinne and vanitie of the vvorld must not these men be needes in greate extremitie at this passage surely S. Augusten dothe describe the same maruailouslie in a certaine sermō of his And accordinge to his manner doth geeue a notable exhortation vpon the same Yf you vvil knovv dearlie beloued saithe he vvith vvhat greate feare paine the sovvle passeth from the bodie marke diligently vvhat I vvill saie The Angels at that hovver doe come to take the sovvle and to bringe her before the iudgemēt seate of a most dreadfull iudge then she callinge to mynde her vvicked deedes beginneth greatlye to tremble and vvould gladlie seeke to flye and to leaue her deedes behynde her seekinge to entreate the Angels to request but one hower space of delaye But that vvill not be graunted and her euill vvoorkes cryeinge out all together shall speake against her saye vve vvill not staye behynde or parte from the thovv hast donne vs and vve are thy vvorkes and therfore vve vvil follovv the vvhether foeuer thovv goest euen vnto the seate of iudgment And this is the state of a sinners soule vvhich partinge from his bodye vvith most horrible feare goeth onvvardes to iudgement looden vvith sinnes and vvith infinite confusion Contrarivvise the iust mans sovvle goeth out of his bodie vvith greate ioye and cōforte the good Angels accompaininge her vvith exultation VVherefore brethren seinge these thinges are so doe you feare this terrible hovver of death novv that you maye not feare it vvhen you come to it Foresee it novv that you maye be secure then Thus farre S. Augusten And because S. Austen maketh mention of good and euill Angels heere vvhiche are readie to receyue the sovvles of the iust and vvicked men at the hovver of their death it is to be noted that often tymes God doth permit the visions of Angels both good and euill as also of other sayntes to men lyinge on their death beddes before they departe this lyfe for a tast ether of 〈◊〉 or sorovv to 〈◊〉 that vvhich shall ensevve after in the vvorld to come and this is one singuler priueledge belonginge to this passadge also And so concerninge the iust I haue shevved before in example out of S. Cyprian and S. Austen tovvchinge one to vvhome Christ appeared at the 〈◊〉 his death and S. Gregorie the greate hath diuers other lyke exaples in the fourthe booke of his dialogues for diuers chapiters together as of one vrsinus to vvhome the blessed Apostles S. Peter and S. Paule appeared and the lyke but of dreadfull appanitious of diuers and vvicked Angels vvhich snevvedethē selues vnto diuers synners at the honor of their deathe denounced to them their eternall damnation theire horrible tormentes appointed in hell vve haue manie also and most terrible examples recorded in the auncient vvriters As that in S. Gregonie of one 〈◊〉 a greate and riche man but as full of sinne as of vvealth as S. Gregorie saieth to vvho me lyinge on 〈◊〉 deathbed the infernall fiendes in most vglye manner appeared shevvinge hovv novv he vvas deliuered into their povver so neuer left hym vntill he died left his sovvle vnto thē to be caried avvaye to eternall tormētes The like doth S. Beede vvrite of diuers in Englande at his tyme as of a courtyer of kyng Coenride a most vvicked mā though in greate fauour of the prince to vvhome lyinge in his panges of deathe and beinge novv a litle recouered bothe the good euill Angels appeared visibly the one layinge before hym a litle small booke of his good deedes the other a greate huge volume of his mischieuous factes The vvhich after they had caused hym to reade by the permissiō of the good Angels from God they seazed vpon him appointinge him also vvhat hovver de should dye as hym selfe confessed openlie to all that came to visit hym and as by this horrible desperate death ensueinge at the hovver by them appointed manifestlie vvas confirmed The like storie he sheyveth in the chapter folovvinge of one vvhome he knevv him selfe and as both he and S. Gregorie and S. Cyprian also doe note all these and the lyke visions vvere permitted for our sakes vvhich doe lyue and maye take commoditie by the same and not for theirs vvhich dyed vvhome they profited nothinge Novv then deare Christian these thinges beinge soe that is this passage of death beinge so terrible so daungerous and yet so vnauoydable as it is seinge so manye men perish and are ouer whelmed dailye in the same as it can not be denied but there doe and both holie scriptures and auncient fathers do testifie it by examples and recordes vnto vs what man of discretion would not learne to be wise by other mens daunger or what reasonable creature would not take heede and looke a boute him beinge warned so manifestlie and apparantlie of his owne 〈◊〉 yf thow be a Christian and doest beleeue in deede the thinges which Christian faith doth teache the then doest thow know and most certainlie beleeue also that of what state age strength dignitie or condition so euer thow be now yet that thow thy selfe I saye which now in health and mirth readest this and thinkest that it litle pertaineth to thee must one of these daies and that perhaps shortlie after the readinge hereof come to proue all these thinges vppon thy selfe which I haue here writen that is thow must with sorow greefe be enforced to thy bed and there after all thy strugglings with the dartes of deathe thow must yelde thy bodie which thow louest so muche to the baite of wormes and thy sowle to the tryall of iustice for her doinges in this lyse Imagine then my freende thow I saye which art so freshe and froelicke at this daie
mercie is accounted by diuines for the first of the six greuous sinnes against the holie ghoste whiche our Sauioure in the gospell signifieth to be so hardlie perdoned vnto men by his father and the reason whye they call this a sinne against the hoyle ghost is for that it reiecteth willfullye one of the principall meanes left by the ho lye ghost to retyre vs from sinne whiche is the feare and respect of gods iustice vpon sinners VVherfore to conclude this matter of presumption me thinke we may vse the same kynde of argument touching the feare of gods iustice as S. Paul vseth to the Romanes of the feare of gods ministers which are temporall princes woldest thow not feare the power of a temporall prince sayeth he doe well then thow shalt not onelie not feare but also receyue laude and prayse therfore But if thow doe euill then feare For he beareth not the swoorde without a cause In lyke sort may we saye to those good felowes whiche make god so mercifull as no man ought to feare his iustice VVolde ye not feare my brethren the iustice of god in punishement lyue vertuouslie then and you shall be as voyde of feare as lyons are fayeth the wiseman For that perfect charitie expelleth feare But yf you lyue wickedlie then haue you cause to feare for god called not hym selfe a iust iudge for nothing If the matter had bene so secure as manye men by flatterie doe persuade themselues it is S. Peter wold neuer haue sayde vnto Christianes now baptized VValke you in feare during the time of this your earthelie habitatiō Nor S. Paul to the same men VVoorke your ovvne saluation in feare and tremblyng But here perhappes some men will aske how then doeth the same Apostle in an other place say That God hath not geuen vs the spirite of feare but of vertue loue and sobrietie to which I answere that our spirite is not a spirit of seruile feare that is to lyue in feare onelie for dreade of punishement without loue but a spirite of loue ioyned with the feare of childrē wherby they feare to offend their father not onelye in respect of his punishement but principallie for his goodnes towardes them and benefites bestowed vpon them This S. Paul declareth playnlie to the Romanes putting the differēce betwene seruile feare and the feare of childeren you haue not receyued agayne the spirit of seruitude saythe he in feare but the spirite of adoption of children vvherby vue crye to God Abha father He saythe heere to the Romanes you haue not receyued againe the spirite of seruitude in feare for that their former spirite being gentiles was onelye in seruile feare for that they honoured adored their Idoles not for any loue they beare vnto them being so infinite as they were and suche notable lewdnes reported of the I meane of Iupiter Mars Venus and the lyke but onelie for feare of hurt from them yf they dyd not serue and adore the same Saint Peter also in one sentence expoundeth all this matter For hauing sayde timoreincorum ne timueritis feare not their feare meaning of the seruile feare of wicked men he addeth presentlie Dominū autem Christum sanctificate in cordibus vesiris c cum modestia timore conscientiam habentes bonam That is doe you sanctifie our Lord Iesus Christ in your hartes hauing a good conscience with modestie and feare So that the spirite of seruile feare which is grounded onelie vpon respect of punishemēt is forbidden vs but the louing feare of children is cōmaunded And yet also about this are there two things to be noted The first that albeit the spirite of seruile feare be forbidden vs especiallie when we are now entered into the seruice of God yet is it most profitable for sinners and suche as yet but begynne to serue God for that it moueth them to repentance and to looke aboute them for which cause it is called by the wyseman the begynnyng of vvisdome And therfore bothe Ionas to the Niniuites and S. Iohn Baptist to the lewes and all the prophets to sinners haue vsed to styrre vp this feare by threatning the daungers and punishementes which were imminent to them yf they repented not But yet afterward when men are conuerted to God and doe goe forwarde in his seruice they chaunge euery daye this seruyle feare into loue vntill they arriue at last vnto that state wherof S. Iohn saythe that perfect loue or charitie expelleth feare VVherupon S. Austen sayeth that feare is the seruāt sent before to prepare place in our hartes for his mystres vvhiche is charitie VVho beyng once entered in and perfectlie placed feare goeth owte againe and geueth place vnto the same But where this feare neuer entereth at all there is it impossible for charitie euer to come and dwell fayeth this holye father The second thing to be noted is that albeyt this feare of punishement be not in verie perfect men or at leastwyse is lesse in them than in others as S. Iohn teacheth yet beyng ioyned with loue and reuerence as it ought to be it is moste profitable and necessarie for all common Christianes whose lyfe is not so perfect nor charitie so greate as that perfection wherof S. Iohn speakethe This appeareth by that that Christ persuaded also this feare euen vnto his Apostles sayeing feare you hym vvhiche after he 〈◊〉 〈◊〉 the bodye hath povver 〈◊〉 to send bothe bodye and soule vnto hell fyre this I saye 〈◊〉 you feare hym The same dothe S. Paul to the 〈◊〉 whoe were good Christians layeing downe first the iustice of God and therupon persuading them to feare All we sayeth he must be preseted before the tribunal seat of Christ to receiue eche man his proper desertes according as he hath done good or euill in this lyfe And for that we knowe this we doe persuade the feare of our Lord vnto men Nay that whiche is more S. Paul testifieth that notwithstanding all his fauours receyued from God he retayned yet him selfe this feare of Gods iustice as appeareth by those woordes of his I doe chastyne my bodie and doe bring it into seruitude least porchaunce vvhen I haue preached to other I become a reprobate my selfe Now my freend yf S. Paul stoode in awe of the iustice of God notwitstāding his Apostleshipp and that he was guiltie to hym selfe of no one sinne or offence as he protesteth what oughtest thou to be whose conscience remayneth guyltie of so many misdeedes wickednes This knovve you sayeth S. Paul that no fornicator vncleane persone couetouse man or the lyke can haue inheritance in the kingdome of Christ. And immediatlie after as thoghe this had not bene sufficient he addeth for preuenting the folye of sinners whiche flatter them selues Lett no man deceyue you uvith vayne vvoordes for the vvrathe of God cometh for these thinges vpon the children
to him selfe a great burden to carie thence layed it on his backe and for that it satte vneasie and pressed hym muche he cast it dovvne againe and put a greate deale more vnto yt and then beganne to lyft at yt agayne But vvhen he felt it more heauie than before he fell into a greate rage and added tvvyse as muche more to yt therby to make yt lighter VVhereat vvhen this holie man mused muche the Angel tolde hym that this vvas a figure of those in the vvorlde vvho fynding it somevvhat vnpleasant to resist one or tvvo vices at the beginning do deferre their cōuersion and doe adde tvventie or fortie more vnto them thinking to finde the matter more easie aftervvard Saint Austen expounding the miracle of our Sauiour in raysing Lazarus from deathe to lyfe whiche had bene deade now fower dayes as the euange list sayeth examineth the causo whye Christ wept and cryed and troubled hym selfe in spirite before the doeing of this acte where as he raysed other with greater facilitie And he concludeth the misterie to haue bene for that Lazarus was now deade fower dayes also buried which signifieth the fower degrees of a sinner the first in voluntarie delectation of sinne the second in consent the third in fulfilling it by woorke the fowerth in cōtinuance or custome therof wherin who soeuer is once buried sayeth this holy father he is hardlie raysed to lyfe againe without a greate miracle of God and many teares of his owne parte The reason heerof is that which the wise man sayeth languor prolixior grauat medicum an olde sickenes doeth trouble the phisition Breuem autem languorem praecidit medicus But the phisition cutteth of quicklie a newe or freshe disease whiche hathe endured but a litle time The verie bones of an olde vvicked man shal be replenished vvith the vices of his yowthe sayeth Iob they shall sleepe with hym in the dust when he goeth to his graue VVe reade that Moyses in part of punishemēt to the people that had sinned in adoring the golden calfe broke the same in peeces and made them drinke it So the vices wherein we delyted during our youthe are so dispersed by custome in our bodies and bones that when olde age do the come on we canne not ridde them at our pleasure without greate difficultie and paine VVhat folye then is it to deferre our amendement vnto our olde age when we shall haue more impedimentes and difficulties by a greate deale than we haue nowe If it seeme harde to thee to doe penance novv to fast to praye and to take vppon thee other afflictions vvhiche the churche prescribeth to sinners at their conuersion hovv vvilt thovv doe yt in thy olde age vvhen thy bodie shall haue more neede of cheryshing than of punishement Yf thovv finde yt vnpleasant to resist thy sinnes novv and to roote them ovvte after the continunace of two three or fovver yeeres vvhat vvill it be after tvventie yeres more adioyned vnto them Hovv madde a man vvoldest thovv esteeme hym that trauayling on the vvaye hauing great choyse of lustye strong horses should lett them all goe emptie and laye all his cariage vpon some one poore and leane beast that could skarse beare yt selfe and muche lesse stand vnder so many bagges cast vpon yt And surelie no lesse vnreasonable is that mā vvho passing ouer Idlely the lustie dayes and times of his lyfe reserueth all the labour and trauaile vnto feble olde age But to lett passe the folie of this deceyte tell me good Christian vvhat lngratitude and iniustice is this tovvardes God hauinge receyued so many benefites from hym all redie and expecting so greare a paye as the kyngdome of heauen ys for thy seruice to appoint owt notwithstanding the least and last and worst part of thy lyfe vnto his seruice and that wherof thow art moste vncertayne whether it shall euer be or neuer or whether God will accept yt when it cometh He is accursed by the prophet whiche hauing whole and sownde cattall dothe offer vnto God the lame or halting parte therof How muche more shalt thow be accursed that hauing so many dayes of youthe strengthe vigoure doest appoint vnto gods seruice onelie thy lymping olde age In the law it was forbyddē vnder a moste seuere threate for any man to haue two measures in his howse for his neighbour one greater to hys freend and an other lesser for other men And yet thow art not ashamed to vse two measures of thy lyfe moste vnequall in preiudice of thy Lorde and God wherby thow alottest to hym a litle shorte maymed and vncertayne tyme and vnto hys enemie the greatest the fayrest the surest parte therof O deare brother what reason is there why God should thus be vsed at thy handes what lawe iustice or equitie is there that after thow hast serued the world fleshe and deuill all thy youthe and best dayes in the ende to come and clappe thy olde bones defiled and worne owt with sinne in the dyshe of God his enemies to haue the best and he the leauinges Hys enemies the wyne and he the lyes and dreagges doest thow not remember that he will haue the fatt and best parte offered to hym Doest thow not thinke of the punishement of those whiche offered the worst part of theyr substance to God folow the counsayle thē of the holye ghoste yf thow be wyse whiche warneth thee in these woordes be myndefull of thy creator in the dayes of thy youthe before the tyme of affliction come on and before those yeeres draw neere of whiche thow shalt saye they please me not How many hast thow seene cutt of in the myddest of their dayes whiles they purposed in tyme to come to chaunge theyr lyfe How many haue come to olde age yt selfe and yet then haue felt lesse will of amendement than before Hovv many haue dryuen of euen vnto the verie howre of deathe and then least of all haue remembred their owne state but haue dyed as dumme and sensles beastes according to the sayeing of holie S. Gregorie The sinner hathe also this affliction layed vppon hym that vvhen he cometh o dye he forgetteth hym selfe uvhich in his lyfe tyme dyd forgett God O how many examples are there seen hereof daylie how many worldlie men that haue lyued in sesualitie how many great sinners that haue passed theyr lyfe in wickednes doe ende and dye as yf they went into some place insensible where no account no reckeninge should be demaunded they take suche care in theyr testamentes for fleshe and bloode and commodities of this worlde as yf they should lyue styll or should haue theyr parte of these vanities when they are gone In trueth to speake as the matter ys they dye as yf there were no immortalitie of the soule that in verie deede is theyr inwarde persuasion But suppose now that all this were not
vsed according to his desertes The thyrd reason is for that the custome of sinne whiche hath continued all the life long can not be remoued vpon the instaÌ„t beinge growen into nature it selfe as it vvere For vvhiche cause God sayeth to euill meÌ„ by the prophet Ieremie yf an Ethiopian can chaunge his black skynne or a leoparde hys spottes that are on his backe then can you also doe vvell hauing learned all dayes of your life to doe euill The fovverth cause is for that the actes of vertue them selues can not be of so greate value vvith God in that instant as yf they had bene done in time of healthe before For vvhat greate matter is yt for example sake to pardone thy enemies at that tyme vvhen thovv canst hurt them no more to geue thy goodes avvaye vvheÌ„ thovv cannest vse them no more to abandon thy concubine vvhen thovv cannest keepe her no longer to leaue of to sinne vvhen sinne must leaue thee All theese thinges are good and holie and to be done by him vvhiche is in that last state but yet they are of no suche value as othervvise they vvolde be by reason of this circumstance of time vvhiche I haue shevved Theese are the reasons vvhie the holie fathers and doctors of Christ his church doe speake so dovvtfullie of this last conuersion not for any vvant on gods parte but on theirs vvhiche are to doe that great acte I might heere alleage greate store of authorities for this purpose But one place of S. Austen shall serue for all Thus then he vvriteth of this matter in a certaine homilie of his If a man haue done penance truelie do dye being absolued from the bondes wherwith he was tyed and seperated from the bodie of Christ he goeth to God he goeth to reste But yf a man in the extreeme necessitie of his sicknenesse doe desire to receyuo penaÌ„ce and doe 〈◊〉 it and doe passe hence reconciled I confesse vnto you that we doe not denye hym that whiche he demaundeth but yet we presume not that he goeth hence in good case I doe not presume I tell you playnelie I doe not presume A faythefull man that hathe lyued well goeth awaye securelie He that dyeth the same howre he was baptized goeth hence securelie He that is reconciled in his healthe and doeth penance and afterwarde I yueth well goeth heÌ„ce securelie But he that is reconciled and doeth penance at the last cast I am not secure that he goeth hence securelie VVhere I am secure I doe tell you and doe geue securitie And where I am not secure I may geue penaÌ„ce but I can geue no securitie But heere perhappes some man will saye to me good pryest yf you knowe not in what state a man goeth hence nor can not geue securitie that he is saued to whome penance was assigned at his death teache vs I beseeche you how we must lyue after our conuersion and penance I saye vnto you abstayne from dronkennesse from coÌ„cupiscence of the fleshe from thefte from muche babling from immoderate laughter from ydle woordes for whiche men are to geue account in the daye of iudgemeÌ„t Loe how small thinges I haue named in youre sight But yet all these are great matters and peftilent to those which coÌ„mit them But yet I tell you further a man muste not onelie at staine from these vices and the lyke after penance but also before when he is in healthe For yf he dryue it of to the last ende of his lyfe he can not tell whether he shal be able to receyue penaÌ„ce and to confesse his sinnes to God and to the pryest or no. Beholde the cause why I sayd vnto you that a man should lyue well before penance and after penance better Marke well what I saye perhappes it shall be needfull to expounde my meaning more plainlie leste any man mistake me VVhat say I then that this man whiche repenteth at the ende shal be damhed I doe not say so VVhat theÌ„ Doe I saye he shal be saued no. VVhat theÌ„ doe I saye I say I know not I say I preâ—…me not I promise not I know not VVilt thow deliuer thy selfe foorthe of this dowte wilt thow escape this daungerous and vncertaine point doe penance then whiles thow art hole For yf thow doe penance while thow art in healthe and the last day chaunce to come vpon thee runne presentlie to be recoÌ„ciled and so doeinge thow art safe And whie art thow safe for that thow diddest penance in that tyme wherein thow myghtest haue finned But yf thow wilt doe penance then wheÌ„ thow cannest sinne no longer thow leauest not sinne but sinne leaueth thee But you will saye to me how knowest thow whether God will forgeue a mans sinnes at the last howre or no you say well I know it not For yf I knewe that penance wold not profit a man at the last howre I wolde not geue yt hym Agayne yf I knewe that it wold deliuer him I wolde not warne you I wolde not terrifye you as I doe Two thinges there are in this matter ether God perdoneth a man doeing penance at the howre of deathe or he doeth not pardone him VVhiche of these two shal be I know not wherfore if thow be wise take that whiche is certaine and let goe the vncertaine Hitherto are S. Austens woordes of the dowtfull case of those whiche doe penance at the last daye And heere now wolde I haue the carefull Christian to consider with me but this one comparison that I will make If those whiche repent and doe suche penaÌ„ce as they may at the last daye doe passe hence notwithstaÌ„ding in suche daungerous dowtfullnes as S. Austen sheweth what shall we thinke of all those whiche lacke ether timeÌ„ or abilitie or will or place or meanes or grace to doe any penance at all at that howre what shall we saye of all those whiche are cutt of before whiche dye suddenlie whiche are stricken dumme or deafe or senseles or frentike as we see manye are what shall we saye of those which are abandoned by God left vnto vice euen vnto the last breathe in theyr bodie I haue shewed before owte of S. Paul that ordinarilie sinners dye according as they liue So that it is a priuilege for a wicked man to doe penance at his deathe And then yf his penance when it is done be so dowtfull as S. Austen hath declared what a pitifull case are all other in I meane the more parte whiche repent not at all but dye as they liued and are forsaken of God in that extremitie according as he promiseth when he sayeth for that I haue called you and you haue refused to come for that I haue held owt my hande and none of you wolde vouch safe to looke towardes me I will laughe also at your destructioÌ„ when anguyshe and calamitie cometh on you You shall call vppon me and I will not heare you shall ryse
as S. Paul teacheth and hym selfe protesteth when he sayeth I vvill not the deathe of a sinner but rather that he turne from hys uvickednes and lyue And againe by the prophet Ieremie he coÌ„playneth greeuouslie that men vvill not accept of his mercie offered Turne from your uvicked vvayes saythe he vvhye uvill ye dye you hovvse of Isreal By which appeareth that he offereth his mercie most willinglie and freelie to all but vseth his iustice onelie vpon necessitie as it were constrained therunto hy our obstinate behauioure This Christ signifieth more plainlie when he sayth to Ierusalem O Ierusalem Ierusalem whiche kyllest the prophetes and stonest them to deathe that are sent vnto thee how often wolde I haue gathered thy children together as the henne clocketh her chickyns vndernethe her wynges but thou woldest not beholde thy howse for this cause shal be made desert and left withoute children Heere you see thee mercie of God ofteÌ„ offered vnto the Iewes but for that they refused it he was enforced in a certaine maner to pronounce this heauie sentence of destruction desolatioÌ„ vpon them which he fullsilled within fortie or fiftie yeeres after by the handes of Titus and Vespasian Emperours of Rome who vtterlie discomfaited the citie of IerusaleÌ„ whole nation of Iewes whome we see dispersed ouer the world at this daye in bondage bothe of bodie soule VVhiche worke of gods Iustice thoghe it be moste terrible yet was his mercie greater to them as appeareth by Christs woordes yf they had not reiected the sonne Thirdlie his mercie exceedeth his Iustice euen towardes the damned them selues in that he vsed many meanes to saue them in this lyfe by geuing them freewill and assisting the same with his grace to doe good by mouing them inwardlie with infinite good inspirations by alluringe them owtwardlie with exhortatioÌ„s promisses exaÌ„ples of other as also by sickenes aduersities other gentle corrections by geuinge them space to repent with occasions opportunities and excitations vnto the same by threatning them eternall deathe yf they repented not All whiche thinges beinge effectes of mercie and goodnes towarde them they must needes confesse amyddest theyr greatest furie and tormentes that his iudgementes are true iustified in them selues and no wayes to be compared with the greatnes of his mercies By this then we see that to be true which the prophet sayeth Misericordiam veritatem diligit dominus God loueth mercie and trueth And againe Mercie and trueth haue mett together Iustice and peace haâ—…e kyssed them selues VVe see the reason why the same prophet protesteth of hym selfe I vvill sing vnto thee mercie iudgemeÌ„t o Lord not mercie alone nor iudgement alone but mercie and iudgement together that is I will not so presume of thy mercie as I will not feare thy iudgement nor will I so feare of thy iudgement as I will euer despayre of thy mercie The feare of Gods iudgement is alwayes to be ioyned with our confidence in gods mercie yea in verye saintes them selues as Dauid sayeth But what feare that feare trulie whiche the scripture describeth when it sayeth the feare of our Lord expelleth sinne the feare of God hateth all euill he that feareth God neglecteth nothing he that feareth God will turne and looke into his owne hart he that feareth God will doe good woorkes They whiche feare God will not be incredulous to that whiche he saye 〈◊〉 but will keepe his wayes and seeke owt the things that are pleasant vnto hym They will prepare theyr 〈◊〉 and sanctifie their sowles in his sight This is the description of the true feare of God sett downe by the scripture This is the descriptioÌ„ of that feare which is so much commended and coÌ„maunded in euerye part and parcell of gods woorde Of that feare I saye which is called 〈◊〉 vitae radix prudentiae corona plenitudo sapientia gloria gloriatio beatum donum That is the fountaine of lyfe the roote of prudeÌ„ce the crowne fulnes of wisedome the glorie gloriation of a Christian man a happie gyft Of hym that hathe this feare the scripture saythe happie is the man vuhiche feareth our Lorde for he vvill place his mynde vpon his coÌ„maundementes And againe the man that feareth god shal be happie at the last ende and shal be blessed at the daye of hys deathe Finallie of suche as haue this feare the scripture saythe that God is theyr foundation God hath prepared great multitude of sweetnes for them God hathe purchased them an inheritance God is as mercyfull to them as the father is mercifull vnto his children And to conclude Voluntatem timeÌ„tium se faciet God will doe the will of those that feare him with this feare This holie feare had good Iob wheÌ„ he sayd to god I feared all my vvorkes And he yealdeth the reason therof For that I knevve that thovv sparest not hym that offendeth thee This feare backed the other of whome the prophet sayeth The sinner hathe exaspered God by sayeing that god will not take accoÌ„pte of his doeings in the multitude of wrathe Thy iudgementes o Lord are remoued from his sight And againe wherfore hathe the wicked man styrred vp god against hym selfe by sayeing god will not take account of my doeyngs yt is a great wickednes no dowt and a greate exasperation of God against vs to take the one halfe of gods nature from hym whiche is to make hym mercifull without iustice and to lyue so as though God wolde take no accouÌ„t of our lyfe wheras he hath protested most earnestlie the contrarie sayeing that he is a hard and eouetous man whiche will not be coÌ„teÌ„t to receyue his owne againe but also will haue vsurie that he will haue a reckening of all hys goodes lent vs that he will haue fruite for all his labours bestowed vppon vs finallie that he will haue account for euery woorde that we haue spoken Christ in the three score eight psalme which in sundrye places of the gospell he interpreteth to be writen of him selfe amonge other dreadfull curses whiche he setteth downe against the reprobate he hath these lett theyr eyes be daseled in suche sorte as they may not see powre owte thy wrathe my father vpon them lett the furie of thy vengeaÌ„ce take hand fast on them add inquitie vpon their iniquitie and lett hym not enter into thy iustice Lett them be blotted owt of the booke of lyfe and lett them not be inrolled together with the iust Heer loe we see that the greatest curse which God can laye vpon vs next before our blotting owt of the booke of lyfe is to suffer vs to be so blinded as to adde iniquitie vpon iniquitie and not to enter into consideration of hys iustice For whiche cause also this coÌ„fident kynde of sinning vpon hope of gods
well noteth that this was but one particular acte of Christ which maketh no generall rule euē as we see that a temporall prince perdoneth some tyme a malefactor when he is come to the verie place of execution yet vvere it not for euerie malefactor to trust therupon For that this is but an extraordinarie acte of the prince his fauoure and nether shewed nor promised to all mē Besides this this act was a speciall miracle reserued for the manifestation of Christ his power and glorie at that howre vpon the crosse Agayne this acte was vpon a moste rare confession made by the theefe in that instant when all the world forsooke Christ and euen the Apostles them selues ether dowted or lost their faithe of his godhead Beside all this the confession of this theefe was at suche a time as he could nether be baptized nor haue further tyme of penance And we holde that at a mans first conuersion there is required no other penance or satisfaction at all but onelye to be baptised for the gayning of heauen But it shall not be amysse perhappes to put to S. Austens verye woordes vpō this matter For thus he writeth It is a remedyles perill when a man gyueth hym selfe ouer so muche to vices as he forgetteth that he must geue accompt therof to God! and the reason whye I am of this opinion is for that it is a greate punishement of sinne to haue lost the feare and memorie of the iudgement to come ce But dearlie beloued least perhappes the newe felicitie of the beleeuing theefe on the crosse doe make any of you too secure and remisse least peraduenture some of you saye in his harte my guyltie conscience shall not trouble nor torment me my naughtie lyfe shall not make me verie sadde for that I see euen in a moment all sinnes forgeuen vnto the theefe we must consider first in that theefe not onelye the shortnes of his beleefe and confession but his deuotion and the occasiō of that tyme euen when the perfectiō of the iust dyd staggar Secōdlie shew me the faith of that theefe in thy selfe and then promise to thy selfe his felicitie The deuill doeth put into thy heade this securitie to the ende he may bryng thee to perdition And it is vnpossible to number all them which haue perished by the shadowe of this deceitfull hope He decerueth him selfe and maketh but a Ieste of his owne damnation whiche thinketh that gods mercie at the last daye shall help or releeue hym It is hatefull before God when a man vpon confidēce of penance in his olde age dothe sinne the more freelie The happie theefe wherof we haue spoken happie I saye not for that he layed snares in the waye but for that he tooke holde of the waye it selfe in Christ layeing handes on the praye of lyfe and after a straung maner makyng a bootie of his owne deathe he I saye nether dyd deferre the tyme of his saluation wittinglie nether dyd he deceytfullie put the remedye of his state in the last moment of his lyfe nether dyd he desperatlie reseruo the hope of his redēption vnto the howre of his deathe nether had he any knowlege ether of religion or of Christ before that tyme. For yfhe had perhappes he wold not haue bene the last in number amōg the Apostles which was first in the kyndome of heauen By these woordes of S. Austen we are admonyshed as you see that this particular facte of Christ maketh no generall rule of remission to all men not for that Christ is not allwayes redye to receyue the penitent as he promiseth but for that euerie man hath not the tyme or grace to repent as he should at that howre according as hath beene declared before The generall waye that God proposeth to all is that whiche S. Paul sayeth Finis secundum opera ipsorum The ende of euill men is according to their workes Looke how they lyue and so they dye To that affect sayeth the prophet Once God spake and I heard theese tvvo things from his mouthe Povver belongeth to God and mercie vnto thee o Lord for that thou vviltrender to euerie man according to his vvorkes The wyse mā maketh this playne sayeing the waye of sinners is paued with stones and their ende is hell darkenes and punishmentes Finallie S. Paul maketh this generall and peremptorie conclusion Be not deceyued God is not mocked looke vvhat a man sovveth and that shall he reape He that savveth in fleshe shall reape corruption he that sovveth in spirit shall reape lyfe euerlasting In vvhiche vvoordes he doeth not onelie laye dovvne vnto vs the generall rule vvherto vve must trust But also saieth further that to persuade our selues the contrarie therof vvere to mocke and abuse God vvhiche hathe layed dovvne this lavv vato vs. Notvvithstanding as I haue sayd this barreth not the mercie of God from vsing a priuilege to some at the verie last cast But yet miserable is that man vvhiche placeth the Ancker of his eternall vvealthe or vvoe vpon so tyclesome a point as this vs. I call it ticlesome for that all diuines vvhiche haue vvriten of this matter doe speake verie dovvtfullie of the penance or conuersion of a man at the last ende And althoughe they doe not absolutely condemne yt in all but doe leaue it as vncertaine vnto gods secret iudgement yet doe they incline to the negatiue parte doe alleage fovver reasons for vvhiche that conuersion is to be dovvted as insufficient for a mans saluation The first reason is for that the extreeme feare and paines of deathe being as the philosopher sayeth the moste terrible of all terrible thinges doe not permitt a man so to gather his spirites and senses at that tyme as is required for the treating of so vveightie a matter vvith God as ys our conuersion and saluation And yf we see often that a verie good man can not fyxe his mynde earnestlie vpon heauenlie cogitations at suche tyme as he is troubled with the passions of cholique or other sharpe diseases how muche lesse in the anguishes of deathe can a vvorldlie man doe the same beinge vnaequainted with that exercise and loaden with the guilt of many and greate sinnes and cloyed with the loue bothe of his bodie and thinges belonginge thervnto The second reason is for that the conuersion which a man maketh at the last daye is not for the most parte voluntarie but vpō necessitie and for feare suche as was the repentance of Semei whoe hauing greeuouslie offended king Dauid in tyme of his afflictiō afterward when he sawe hym in prosperitie againe and hym selfe in daunger of punishement he came and foll downe before hym asked hym forgyuenes with teares But yet Dauid well perceyued the matter how it stoode therfore thoughe he spared him for that daye wherein he wolde not trouble the myrthe with execution of iustice yet after he gaue order that he should be