deedes the wil and commaundementes of his father in this life For want wherof he assureth them that manie at that daye who had not onlie belieued but also donne miracles in his name should be denied reiected and abandonned by hym Which longe lesson of vertuous life being the first that euer our Saueour gaue in publique to his Disciples then newlie gathered together as S. Mathew noteth hauing treated verie litle of pointes of faith before but onlie in general by some miracles and preachinge hauinge shewed hymself to be the true Messias doth sufficientlie teache vs that it is not enoughe to beleeue in Iesus and to make professiō of his name and doctrine except we conforme our lyues and actions accordinge to the prescript of his commaundmentes For albeit in Christian religion faith be the first and principal foundation whervpon all the rest is to be stayed and grounded yet as in other material buildinges after the foundation is layed ther remaineth the greatest labour time cost cunning and diligence to be bestowed vpon the framinge and furnishinge of other partes that must insue euen so in this celestial edifice or buildinge of our soule hauing layed once the foundation and grounde of true beliefe which a Christian oftentimes dispacheth in the space of one weekes learninge the rest of al our life time labour and studies is to be employed in the perfecting of our life and actions and as it were in raising vp the walles other partes of our spiritual buil ding by the exercise of al vertues and diligent obseruation of Gods commaundements Without the which our faith is to no more purpose or profite then is a foundation without a building vpon it or a stocke or tree that beareth no fruite Which thinge S. Iames expresseth most excellentelie in this fit similitude Euen as a bodie vvithout spirite is dead so is saith vvithout vvorkes Which necessary point of vertuous life and obseruing Gods commandements for that certaine carnal and sensual Christiās in the primatiue Church euen yet whiles the Apostles thē selues were aline would in no wise vnderstande aright but for pleasing their owne appetites deuised vpon certaine darke and hard speeches of S. Paul that only faith was sufficient to saue them S. Austine and other auncient fathers were of opinion that not only thes last wordes of S. Iames the whole discourse which he maketh of this matter in that chapter but also both his and all other Apostles writinges set forth and published after S. Pauls epistles were prin cipally to represse this most absurde and pernicious errour For declaratiō wherof I wil allege only thes words of S. Augustine folowing expresly writē in a booke for this purpose intituled of faith good workes Thus then he beginneth For that this wicked opinion of only faith was sprong vp in the Apostles time by ill vnderstāding of S. Paul al the other Apostolical epistles which ensue of S. Peter S. Iohn S. Iames and S. Iude were directed principally to this ende to proue with al vehemencie that faith without good workes is nothing worth Euen as in deed S. Paul him self did not define euery maner of faith wherby we beleeue in God but only meaneth that profitable euangelical faith which hath workes annexed proceeding of charitie And as for that faith which is without workes and yet seemeth to thes men to be sufficient for their saluation he protesteth that it is so vnprofitable as he doubteth not to save of hym self If I should haue all faith in such sort is I vvere able to moue mountaines yet had not charitie I vvere nothing By which charitie no doubt good life is meant for that as in an other place it is said Charitie is the fulfilling of al the lavv Wherfore S. Peter most euidently in his secōd epistle hauing exhorted men to holines of life and maners sheweth that certaine wicked persons tooke occasion by some obscure sentēces of S. Paul to promisse them selues securitie of saluatiō by only faith Which hard sentences S. Peter affirmeth that thes miserable mē peruerted to their owne destruction as they did also other holiescriptures seing that S. Paul was of the verie same opinion that the other Apostles were concerning life euerlasting to be obtained by none but by such onlie as ioined vertuous life with their beliefe But S. Iames of al other is most vehement against al such as thinke that faith can suffice to saluation without good workes in so much as he compareth them to the deuils thē selues saying Doest thou belieue that there is one God thou doestvvel the deuils also doe belieue the same and tremble What could be spokē more truly briefly and vehemently then this seing in the Ghospel we read that the deuils made the same confession of Christes deitie that did S. Peter and yet Christ commended the one and reprehended the other c. Wherfore let not simple mindes be deceyued thincke that they knowe God if they confesse hym with a dead faith that is with a faith voide of good works as deuils doe for that they read perhappes in scripture thes wordes of Christ this is life euerlasting that men knovve thee the true God and Iesus Christ vvhom thou hast sent Lett them not I saye be deceyued with this but lett them remēber how Christes Apostle expoundeth that saying when he writeth By this vve knovve God trulie is vve keepe his Commaundementes and vvho soeuer sayeth that he knovveth hym and yet keepeth not his Commaundementes he is a liar and the truth is not in hym Thus farre S. Augustine declareth this veritie out of the scriptures and he addeth further in an other place the testimonie of S. Paul for comprobation hereof who admonished the people of Corinthus in thes wordes Deceyue not your selues nether fornicatours nor adulterours nor theeues nor couetous persons nor backbiters nor drunckards shal obtaine the kingdome of God Which S. Augustin proueth that S. Paul in truth could neuer haue auouched if the Corinthians by onlie faith might haue escaped damnation The very same discourse maketh S. Gregorie the great out of holie write vpon this pointe For hauinge considered thos most confortable wordes of Christ to S. Thomas blessed are they vvho haue not seene and yet haue beleeued he annexeth as followeth Perhaps here euerie Christian will saye within hym self I doe belieue and therfore I am blessed shal be saued Wherin he saith truth if his life be answerable to his beleefe For that a true faith doth not contradicte in maners the thiges which it professeth in wordes For which cause it was said of certaine false Christians by S. Paul that they confessed God in vvordes but denied hym in deedes and by S. Iohn that vvho soeuer saith he knovveth God and keepeth not his commaundements is a lyar Which being so we must examine the truth of our faith by consideration of our
impediment this forte of men ought to lay before their eies the labours of our Sauiour Christ and of his Saintes the exhortatiōs they vsed to other men to take like paines the threates made in scripture against them which labour not the condition of our present warfare that requireth trauaile the crowne prepared for it and the misery ensewing vpon idle and lazie people And finally if they can not beare the labour of vertuous life which in deed is accompanied with so many consolations as it may not rightfullie be called a labour how wil they abide the labour and tormentes of the damned life to come which must be both intollerable euerlasting vnto them Saint Paul saieth of him self others to the Thessalonians we did not eate our bread of free cost when we were with you but did worke in labour and wearinesse both day and night therby to geue you an example of imitation denouncing further vnto you that if any man would not worke he should not eate Christ in his parable went forth into the streetes twise in one day til reprehended greeuouslie thos that stoode idle saing 〈◊〉 hic statis tota die otio ī Why doe ye stād here al the day idle and doing nothing I am a vine saieth Christ my father is a husband man euery branche that beareth not fruit in me my father wil cut of and cast into the fire And in an other place Cut doune the vnprofitable tree vvhy doth it stand here and occupie the ground for nothing And againe the king dome of heauen is subiect to force and men doe gaine it by violence and labour For which cause the wise man also saieth what soeuer thy hand can doe in this life doe it instantlie for after this there is neither time nor reasō nor wisdome nor knowledge that we can employe to any profite And againe the same wise man saieth The lazie hande vvorketh beggarie to it self but the industrious and ualiant hande heapeth vp great riches And yet further to the same effect The slouthful man vvil not sovv in the vvinter for that it is cold and therfore he shal beggein the sommer and no man shal take pitie of him Al this pertaineth to shew how that this life is a time of labour and not of idlenes and is appointed vnto vs for the gaining of heauē It is the Market wherin we must buye the batail wherin we must fight and gaine our crowne the winter wherin we must sowe the day of labour wherin we must sweate and gaine our pennie And he that passeth ouer lazilie this day as the most part of mē doe must suffer eternal pouertie and neede in the long night to come as in the first part of this booke more at large hath bene declared Wherfore the wise man or rather the Holie Ghost by his mouth geueth ech one of vs a most vehement admonition and exhortation in thes wordes Runne about make haste stirre vp thy frind geue no sleepe vnto thy eies let not thine eye liddes slumber skippe out as a doe from the handes of him that holdeth her and as a bird out of the hād of the fouler Goe vnto the Emmet thou slothful man and consider ber doinges and learne to be vvise She hauing no guide teacher or captaine prouideth meate for her self in the sommer gathereth together in the haruest that vvhich maye serue her to feed vpon in the vvinter By which wordes we are admonished in what order we ought to behaue our selues in this life and how diligēt careful we should be in doing of al good workes as S. Paul also teatheth considering that as the Emmet laboureth most carnestlie in haruest time to lay vp for the winter to come so should we do for the next world and that sloth falnes to this effect is the greatest and most dangerous-let that ' may be For as the Emmet should die in the winter most certainlie for hunger if she should liue idlelie in the sommer so without al doute they are to suffer extreme neede and miserie in the world to come who now for sloth doe omit to labour Of Negligence THE SECOND impediment is called by me in the title of this chapter Negligence But I doe vnderstand therby a further matter then commonly this word importeth For I doe comprehend vnder the name of negligent al careles and dissolute people which take to hart nothing that pertaineth vnto God or godlines but onelie attend to worldly affaires making their saluation the least parte of their cogitations And vnder this kinde of negligence is contained both Epicurisme as S. Paul noted in some Christians of his daies who beganne onelie to attend to eate and drinke and to make their bellies their God as our Christians now doe and also a secret kinde of Atheisme or denying God which is to denie him not in wordes but in life and behauiour as S. Paul expoundeth it For albeit thes men of whom I speake doe in wordes confesse God and professe them selues to be as good Christians as the rest yet secretlie in deed they doe not beleeue God as their life and doings doe declare Which thing holy scripture discouereth plainlie when it saith vae dissolutis corde qui non credunt Deo woe be vnto the dissolute and careles in hart who doe not beleeue God That is albeit they professe that they beleeue and trust in him yet by their dissolute and careles doings they testifie that in their hartes they beleeue him not for that they haue nether care nor cogitation of matters pertaining to him This kinde of men are thos which the scripture noteth detesteth for plowing with an oxe and an Asse together for sowing their ground with mingled seede for wearing apparel of linsie wolsie that is made of flaxe and wool together Thes are they of whom Christ saith in the reuelations I vvould thou vvere ether colde or hoate But for that thou art luke vvarme and netber cold nor hoate therfore vvil I beginne to vomite thee out of my mouth Thes are they who can accorde al religions together and take vp al controuersies by onely saying that ether they are differences of smal importance or els that they appertaine onelie to learned men to thinke vpon and not vnto them Thes are they who can applie them selues to anie companie to any time to any princes pleasure for matters of life to come Thes men forbid al talke of spirite religion or deuotion in their presence onelie they wil haue men eate drinke and be merie with them tel newes of the courte and affaires abrode sing daunce laugh and plaie at cardes and so passe ouer this life in lesse consideration of God then doe the very heathens And hath not holie writ great reason then deare brother in saying that thes men in their hartes and workes are in deede verie Atheistes yes surelie And it
gouernour of Iurie when S. Paul began to talke of iustice chastitie and gods iudgmentes before hym he was wonderfullie a feard and said to Paul that he should departe for that tyme and that he vvould call for hym againe aftervvard vvhen occasion should require But he neuer dyd and what was the cause For that as Iosephus testifieth he was a wicked man Drusilla his fayre ladie that was with hym at S. Pauls speeche was not his true wife but taken by allurement and violence from an other and therfore it offended them both to heare preaching of chastitie This then is one principall cause whie men of this world will not enter into consideration of their owne estate and of gods cōmandementes least they should reade and see their owne faultes beare witnesse against thē selues of their owne condemnation Wherunto the scripture annexeth an other cause not far vnlike to this which is that worldlie men doe so dro vne them selues in the cares and cogitations of this life as they leaue in their mindes no place to thinke vpon gods affaires which are the busynes of their owne soules This expresseth Ieremie the prophet most effectuallie when hauing made his complaint that not withstānding his preaching and crying in the temple-gate for long tyme together where all the people passed by hym and heard hym yet no man sayeth he would enter into consideration or say with hym self vvhat haue I donne wherof he addeth presentlie the cause and reason omnes enim conuersi sunt ad cursum suum quasi equus impetu vedens ad praelium All men are sett vpon their owne courses and wayes and doe runne in the same with as great vehemēcie and fearse obstination as a furious armed horse whē he heareth the trompett in the beginning of a battaile By which cōparison the holie ghost expresseth verie lyuelie the irrecouerable state of a setled worldlie man that followeth greedilie his owne designmentes in the negotiation of earth Thes are two of the chyefe causes of inconsideration I meane wilful malice and obstinate occupation in the vanities of this life And yet mētioneth the scripture a third sorte also of inconsiderate men who nether of direct malice nor yet of greate occupatiō in worldlie affaires doe neglect consideration but rather of a certaine lightenesse and idle negligēce for that they will not trouble their heades with any thing but disporte and recreation of whom it is written aestimauerūt lusum esse vitā nostra They esteeme this life of ours to be but a plai-game And in an other place of the same mē ita securi viuunt quasi iustorum facta habeant They lyue as securelie and considentlie without care or cogitation as if they had the good workes of iust men to stand for them But as the holie Ghost pronoūceth in the same place hoc vanissimum this is vanitie and folie in the highest degree For as in thinges of this life he were but a foolish marchant that for quietnes sake would neuer looke into his accōptbookes whether he were behind hand or before and as that ship-master were greatelie to be laughed at that for auoiding of care would sett downe and make good cheere let the shippe goe whether she would so much more in the busines of our soule is it madnesse and follie to flye consideratiō for eschuyng of trouble seing in th ende this negligence must needes turne vppō vs much more trouble and irremediable calamitie For as Ieremie sayeth to all such men in nouissimo dicrum intelligetis ca in the ende of your dayes you shall not chuse but know see and vnderstand thes thinges which now for delicacie you will not take the paines to thinke of But when shall this be trow you he telleth plainlie in the same place vvhen the furie of our lord shall come foorth as a vvhirle vvinde and shall rushe and rest vppon your heades as a tempest then shall you know and vnderstand thes thinges It seemeth that the Babylonians were a people verie faultie in this pointe of cōsideration as all wealthie people are not only by that which before hath bene touched of the daughter of Babylon that would not consider her endinge dayes but also for that not long before the most terrible destruction of that greate Citie by the Medes and Persiās God cried vnto her in thes wordes My deerlie beloued Babylō put aside the table and stand vppon thy watch rise vp you princes from eating and drinking take your targetes in your handes goe and set a watcheman vppon the walles and what so euer he seeth let hym tell you And then was there a watcheman sett vppon the wales and a Lyō to denounce with open mouth what soeuer danger he saw comming towardes them And God taught the people to crie in this sorte to their sentinel or watchman Custos quid de nocte custos quid de nocte Thow watcheman what seest thou coming towardes vs by night what espyest thou ò sentinel drawing on vs in the darkenesse By all which circūstance what els is insinuated but that god would haue vs stād vppon our watch for that his iudgementes are to come vppon the world by night when men least thinke therof they are to come as a theese at mid-night as also in an other place we are admonished and therfore happie is the man that shal be founde watcheful But now the dore and sole entrance into this watch wherof the securitie of our eternal life depēdeth can be nothing els but consideration For that where no cōsideratiō is there can be no watch nor fore-sight nor knowledge of our estate consequentlie no hope of saluation as holie S. Bernard holdeth which thing caused that blessed man to wryte fyne whole bookes of consideration to Eugenius Consideration is the thing which bringeth vs to know both god and our selues And touching god it layeth before vs his Maiestie his mercie his iudgementes his commandemēts his promisses his threatninges his proceeding with other men before vs wherby we may gather what we also in tyme must expect at this hādes And for our selues consideration is the keye that openeth the dore to the closet of our hart where all our bookes of accompt doe lye it is the looking glasse or rather the verie eye of our soule wherby she taketh the vew of her self and looketh into all her whole estate Into her riches her debtes her dueties her negligēces her good guiftes her defectes her saftie her dāger her way she walketh in her course she followeth her pace she holdeth and finallie the place and ende wherto she draweth And without this consideratiō she runneth on hedlong into a thousand brakes and bryars stumbling at euerie steppe into some one inconuenience or other and continuallie in perill of some great and deadlie mischiefe And wonderful trulie it is that in all other busines of this
her but by calling them reformers Illuminates vnspotted bretheren and such other names that are different from Catholiques He that protesteth with S. Ierom that he doth abhorre all sectes and names of particuler men as Marcionistes Montanistes Valentinians and the like he that doth confesse sincerlie with blessed Cyprian that one priest for the time is to be obeyed by gods ordinance as iudge in Christes roome by the vniuersal brotherhode of al Christianitie he that is modest quiete sober voide of contētion obedient as S. Paul describeth a true and good Catholique he that is humble i his owne cōcept and aggreinge to humble thinges firme in faith not variable nor delighted vvith nevv doctrines he that can captiuate his vnderstandinge to the obedience of Christ which is to beleeue humblie such thinges as Christ by his church proposeth vnto him albeit his reason or sense should stande against the same And finallie he that can be content at Christes commandement to heare the Church in al thinges without doubt or exception and obey the Gouernours therof albeit in life they be Scribes and Pharises and consequentelie can say trulie sincerlie with the whole College of Christes Apostles together Creda sanctam Ecclesiam Catholicam I doe belieue the holie Catholique vniue sal Church and what soeuer that Church doth set furth teach holde or beleeue that man no doubt is in a most sure case for matters of his faith and can not possiblie walke awry therin but may thinke hym self a good Christian for this first pointe which is for matters of beliefe THERE FOLLOVVETH the second parte of Christian profession concerning life and manners which is a matter of so much more difficultie then the former by how many more wayes a man may be lead from vertuous life then from sincere faith Wherin ther can be no comparison at all seing the pathe of our beliefe is so manifest as hath beneshewed that no mā cā erre therin but of inexcusable wilfulnes Which wilfulnes in errour the holie fathers of Christes primatiue Church did alwayes referre to two principal and original causes that is to pride or ouerweening in our owne concepts and to malice against our superiours for not giuing vs contentation in things that we desire Of the first doe proceede the deuising of new opinions new glosing expounding and applying of Scriptures the calling of holy writ it self in question the contempt of auncient customes and traditions the preferring of our iudgments before al others either present or past the debasing of holie Fathers priests prelates Councels ordinances constitutions and al other thinges and proofes what so euer that stand not with our owne good liking and approbatiō Of the second fountaine are deriued other qualities conformable to that humour as are the denying of Iurisdictiō and authoritie in our Superiours the contempt of Prelates th' exaggeration of the faults and defectes of our Gouernours th' impugnation of al Bishoplike dignitie or ecclesiastical eminentie and especially of the Sea Aposto lique wherunto appertainet the correction of such like offendours finally for satisfying this deuilishe and most pernicious veine of malice thos wicked reprobates doe incite and arme the people against their spiritual pastours they enkindle factions against Gods annointed substitutes they deuise a new Church a new forme of gouernment a new kingdome and ecclefiastical hierarchie vpon earth wherby to bring men in doubt and staggering what or whom to beleeue or wherunto to haue recourse in such difficulties as doe arise Thes two maladies I save of Pride and Malice haue bene the two causes of obstinate errour in al heretiques from the beginning as ful wel noted that holy and auncient martir S. Cyprian when he said so longe agoe Thes are the beginnings and original causes of heretiques and wicked schismatsques first to please and like wel of them selues and then being puffed vp with the swelling of pride to cōtemne their gouernours superiours Thus doe they abandone and forsake the church thus doe they erect a prophane Altar out of the church agaīst the church Thus doe they breake the peace and vnitie of Christ and doe rebell against Gods holie ordination Now then as thes are the causes either only or principal of erring ī our beleefe most facile and easie as we see to be discerned so of errour in life maners ther are many more occasions causes ofspringes and fountaines to be found That is to saye so many in number as we haue euil passions inordinate appetites wicked desires or vnlauful inclinations within our mynde euery one wherof is the cause oftentimes of disordered life and breach of Gods commandementes For which respect ther is much more set doune ī Scripture for exhortation to good life then to faith for that the errour herein is more ordinary and easie and more prouoked by our owne frailtie as also by the multitude of infinite temptations Wherfore we read that our Saueour Iesus in the verie beginning of his preaching straight after he was baptised had chosen vnto hym S. Peter and S. Andrew Iames and Iohn some other few Disciples wēt vp to the moūtaine ther made his first most excellēt famous and copious sermon recited by S. Mathew in three whole chapters wherin he talketh of nothing els but of vertuous life pouertie meekenes iustice puritie sorowe for sinne patience in suffering contempt of riches forgyuing of iniuries fasting prayer penance entring by the strait gate and finally of perfection holines and integritie of cōuersation and of the exact fulfilling of euery iote of Gods lawe and commaundementes He assured his Disciples with greate asseueration that he came not to breake the law but to fulfil the same and consequentelie whosoeuer should breake the least of his commaundementes and should so teache men to doe that is should perseuer therein without repentance and so by his example drawe other men to doe the like should haue no place in the kingdome of heauen Againe he exhorted thē most earnestlie to be lightes and to shyne by good workes to all the world and that excepte their iustice did exceede the iustice of Scribes and pharises which was but ordinarie and external they could not be saued He told them plainlie they might not serue two masters in this life but either must forsake God or abandon Mammon He cried vnto them Attendite stand attent and consider well your state and condition and then againe seeke to enter by the straite gate And lastlie he concludeth that th' onlie trial of a good tree is the good fruite which it yeeldeth without which fruite let the tree be neuer so faire or pleasant to the eye yet is it to be cut downe burned that not euerie one who shal say or crie vnto hym Lord Lord at the last daye should be saued or enter into the kingdome of heauen but onlie such as did execute in
lyfe for then and not otherwise are we true Christians if we fulfill in workes that wherof we haue made promisse in wordes that is in the daye of our baptisme we promissed to renounce the pompe of this world togyther with all the workes of iniquitie which promisse if we perfourme now after baptisme thē are we true Christiās and maye be ioyful And in an other place the same holie father addeth this For that diuers men are Christians in profession and faith onlie and not in life herehence it is said by the voice of truth it self Not euerie one that shall say to me Lord Lord shall enter into the kingdome of heauen And againe vvhie doe you call me Lord Lord and doe not perfourme the thinges that I tell you Herehence it is that God cōplained of his olde people the Iewes saying this people ho noureth we vvith their lippes but their hart is sarre of from me And the Prophet Dauid of the same people they loued hym vvith their mouth and vvith their tongues they lyèd 〈◊〉 hym Wherfore lett no man trust that his faith may saue hym without good deedes seing that we know it is writen expresselie that faith vvithout vvorkes is dead and consequentelie can not be profitable or saue vs from damnation Hytherto S. Gregorie Which verie conclusion S. Chrysostome maketh with great vehemencie vpon consideration of that woesull chaunce and heauie iudgemet that happned vnto him who in the Ghospel was admitted to the feast of Christian faith and knowledge but for lacke of the ornament or garment of good life was most cōtumeliouslie depriued of his expectatiō of whō S. Chrysostoms wordes are thes He was īuited to the feast brought into the table but for that by his fowle garment he dishonored our Lord that had īuited hym heare how miserable and lamentable a punishemēt he suffered He was not onlie thrust from the table banquet but also bounde hand foote and cast into vtter darkenes wher ther is eternal weepinge and gnashing of teeth Wherfore lett vs not deare bretheren lett vs not I saye deceyue our selues and immagine that our faith will saue vs without good worckes For except we ioyne pure lyfe to our beleefe and in this heauenlie vocation of ours doe apparrel our selues with worthie garmentes of vertuous deedes wherby we may be admitted at the mariage daye in heauen nothing shall be able to deliuer vs from the damnation of this miserable man that wanted his weddinge weede Which thingt S. Paul well noteth when hauinge said vve haue an euerlasting hovvse in heauen not made by mans handes he addeth presentelie this exception sitamen vestiti non nudi inueniamur that is if we be founde at that daye well apparreled not naked Would God euerie Chistian desyrous of his saluation would ponder well this discourse and exhortation of S. Chrysostom And so with this alone to conclude our speech in this chapter without allegation of further matter or authorities which are infinite to this effect it may appeare by that which hath already bene set doune wherin the true profession of a Christian consisteth and therby eche man that is not partial or blinded in his owne affection as many are may take a vewe of his estate and condition and frame vnto him self a verie probable coniecture how he is like to speed at the last accompting daie that is what profite or dōmage he may expect by his knowledge and profession of Christian religion For as to him that walketh vprightly in that vocation and perfourmeth effectually euerie waye his professed dutie there remaine both infinite and inestimable rewardes prepared so to him that strayeth a syde and swarueth from the right path of lyfe or faith prescribed vnto him there are no lesse paines and punishmēts referued For which cause euery Christian that is careful of his saluation ought to fixe his eye verie seriouslie vpon them both and as in beleefe to shew him self constant firme humble obedient and in one worde Catholique so in life and conuersation to be honest iust pure innocent and holie And for that this second point concerning life and maners is of more difficultie as hath bene shewed then the other of beleefe wherof notwithstanding we haue also treated sufficiently in the former chapters the rest of this whole worke shal tende to the declaration of this later part I meane of good life therby to stirre vp and awake if so it may please the merciful goodnes of our blessed Saueour the slouthful hartes of Christians to the cogitatiō of their owne estate and make them more vigilant in this greate affaire wheron dependeth their endles woe or welfare ANNOTATION THE PRINT BEING come to this place M. Bunneys edition of this booke vvas deliuered to me out of vvhose infinite corruptions maymes and māglinges diuers thinges shal be noted hereafter in the margent OF THE TWO PRINCIPAL POINTES THAT DOE APPERTAINE TO A Christian life that is to saye To resist all synne and to excercise all kynde of vertue vvith the meanes and methode hovv to perfourme them both CHAPT VI. SVPPOSINGE that in the partes of this booke which ensue we are to deale only with suche as are instructed and settled in true Christian faith wherunto we haue proued before that vertuous life and good deeds are necessarily to be adioined it semeth conuenient in this place to treate of the pointes or prīcipal partes belonging therunto Which partes are briefly prescribed by God hym self in the writinges of Dauid Esaie and other prophetes of the olde testament exhorting men to decline from vice and to embrace vertue But much more plainly by S. Peter S. Paul and other Apostles of the Euangelical law the first affirming that the fruite and effect of Christes death and passion was that vve being dead to sinne should liue to Iustice and the other adioining that the grace of God our saueour appeared to al men instructing vs to this ende that vve renouncing al vvickeanes should liue iustly and godly in this vvorld By which testimonies of holy write is made cleare and euidēt that the whole dutie of a good Christian is reduced to thes two heades or principles to wit to the resistance of al euil and to th' exercise of al pretie and vertue In respect of the first wherof our life is called in holie scripture a warfare vpon earth and vertuous mē are termed souldiours for that as good souldiours doe lye in continual wayte to resist their ennemies so vigilant Christians doe carefully stand vpon their watche for resisting the suggestions and temptatiōs of sinne In regarde of the second pointe we are named labourers husbandmen sowers marchātes bankers stewards fermers and the like and our whole life is termed a marte and trafique for that as thes kinde of people doe attēd with diligēce to their gaine and encrease of tēporal riches in this life so ought we to applie
our selues wholy in the cōtinual exercise of good workes for augmētation of our merite and treasure in the world to come Thes then are the two partes of a good Christian life the two principal pointes wherupon we should meditate the exercises wherin we should be occupied the two legges wherupon we should walke towards our Countrie the two armes wherwith we should laye faste-hand on Godes eternal kingdome the two winges wherby we must flie and mount vp to heauē So that whosoeuer doth want any one of thes two partes albeit he had the other yet can he neuer ascende to Godes blisse no more then a bird can flie being maimed of one of her winges My meaning is that neither integritie of life is sufficiēt without good workes nor good workes auailable without a pure and vndefiled life The later is made cleare by Gods owne speeches to the people of Israel whos sacrifices oblations praiers and other such workes that were commended and commaunded by hymself he oftentimes reiected and accompted abhominable for that the presentours and exhibitours therof were men of impious and wicked conuersation The former also is apparantly shewed by Christes parable of the foolishe virgins who albeit they were Virgins and incontaminate from sinne yet because they lacked the oile of good workes to giue light in their lampes they were excluded from the mariage banquet as also that other most infortunate fellow was who wanted his wedding ornament Both thes pointes then are necessarie to a Christian mans saluation that so necessarie as the one without the other is not auailable AND FOR THE FIRST which is resisting of sinne we are commaunded by Godes holy worde to doe it manfully vigilantly and constantly And S. Paul addeth moreouer that in this resistance we ought to striue euen vnto death and to the shedding of our last blood if occasion doe require The same are we taught by diuers other Apostles and Saintes in Christes Church exhorting and instructing vs to this fight and cōbat with the flesh world deuil that entice vs to sinne For proofe wherof it shal suffice in this place to alleage thos last wordes of Iob which doe conclude his large discourse of the most dreadful power and crueltie of Leuiathā Memento belli be not vnmindeful of the warre which thou wagest with this ennimy Which warre and resistance is to be performed with such exquisite diligence and firme resolution on our behalf as it behoueth vs not only to withstand the committing of any one actual sinne but also the very consent of minde therunto For so we are commaunded expresly bevvare least at any time thou giue consent vnto any sinne Concerning which thing it is briefly to be noted that sinne may be committed either in deed or in wil alone And to this later kinde al diuines agree and proue it by S. Iames that ther are three degrees to witt Suggestion Delectation and Consent Wherof as the first is of the ennimie the second of our sensualitie the third of reason so may the first be without fault the second includeth for the most part some negligence the third conuinceth vs alwaies of iniquitie Or to vse the verie wordes of S. Gregorie the great In Suggestion is the seede of sinne in Delectation the norrishment in Consent the persection So that who soeuer doth but only yeeld consent of minde to the perfourmance of any vnlauful act so farr foorth as he would committ the same if he had time place and abilitie therunto is condemned by holy write in the guilt of that sinne as deeply as if in deed he had now actuallie committed the same So Christ him self in the matter of adulterie expresly pronounced and long before that by the mouth of Moyses he determined the like in other offenses of the people of Israel In consideration of which seuere determination it is most wonderful and dreadful to consider our selues being so negligent herein as we are what great attention watche care and feare holy Saintes of God in times past had in this point of resisting sinne and the very first motions and temptations therof In times past I saie in thos blessed daies of antiquitie when the spirite of God was yet hoate and boiling in the breastes of his deuout seruants and when recheles sensualitie had not so ouerwhelmed the world as now it hath We read of the iust and most blessed man Iob that notwithstanding all his integritie perfection of life yet did he diligently discusse and feare euery the least of his owne actions being wel assured as he protesteth that God doth not pardon such as are negligent and doe offend him therin Holy Dauid also though he were a king yet did he euery night brushe or svveepe his spiri e by diligēt examination or the very cogitations and inward motions of his hart In which exercise S. Paul that most worthie Apostle and exact obseruer of his maisters commaundemētes was so precise and careful as albeit he were assaulted with many strong and violent temptations of the flesh by Satans suggestion yet by his owne diligent resistance together with the assistance of Gods holy grace which was giuen vnto him particularly for that combat he preserued his minde so pure and vnspotted from al blot of cōsent as after the victorie obtained he durst affirme of him self that to his knowledge he was guiltie of no fault or offence For better obtaining of which victorie it is most probable that he vsed thos external helpes remedies of much fasting lōg praying paineful watchig rigourous chastising of his owne bodie which he mentioneth in his writinges To which ende appertained in like maner the same and like exercises recorded by S. Paul and other writers to haue bene vsed by the rest of the Apostles that is to saie diuers and frequent austerities and bodely mortifications therby to bring their flesh in subiection to their spirites and to make them selues more able to withstand al sinful temptations and suggestions of the aduersarie So Egisippus Eusebius and others doe make wonderful narrations of the strait diet apparrel and forme of life vsed by S. Iames the iust in whom they recorde among other thinges that with continual praying vpon his knees the skine therof was made so hard as the braune of a Camels knee The like or rather more straunge thinges doth Philo the Iewe set foorth in the life and exercises of S. Marke of his disciples that liued in Alexandria who by their exquisite seueritie in this behalf droue into admiration euen thos that were aduersaries of their religion By imitation of which first and perfect Christians in this combat of resisting sinne diuers other did afterward take in hand that strait course of life wherof we read with admiration in aunciēt writers as S. Anthonie whos life is recorded by holy Athanasius Paul and Hilarion
Apostle writeth he that yeeldeth to 〈◊〉 becòmeth the bondslaue of sinne And the holy spirite of God in an other place saieth the vvicked man is vvrapt in the bades or chaines of his ovvne vvickednes Which bandes and chaines are so nexed knit and strongly lincked together in a sensual man that being once entangled within the compasse therof he is drawen from lincke to lincke compassed about with so many foldes that he seldome can escape vntil he come to the ende therof which is fastened euen in hel it self This thing doe the holie Fathers of Gods Church expresse by this deduction to wit that in careles and negligent Christians Suggestiō which is the begining of this daūgerous and infernal chaine draweth after it cogitation cogitation draweth affection affection delectation delectation consent consent operation operation custome custome desperation of Gods mercie desperatiō bringeth in the defending of sinnes cōmitted after which foloweth immediatelie both vaūtinge bosting and glorying in wickednes which is the next inseparable lincke to damnation it self To thes miseries loe and inexplicable calamities is the world brought by not resisting the temptations of sinne but yeelding to euery vnlawful motion of our sensual appetites According as it was foretolde so long ago If thou permit thy soule to haue her concupiscences she vvill make thee a ioye and pray to thy enimies Oh ye children of Adam whye consider ye not this thinge ô worldlinges ô careles Christians whie forget ye this pointe so necessarie to be pondered is it possible that men should be so negligent in their owne apparent and irremediable daungers The world is come now to that desperate cōdition described by Iob wherin men drinke vp sinne as beasts doe water that is without all difficultie scruple remorse of conscience feare of hell care doubt examination or cogitation We are now come to that obstinate cōtempt foreprophetied by Daniel vvicked men vvil doe vvickedlie and vvill not vnderstande Nay the most parte of men are entered into that dreadful most horrible plight wherof the wisman said The vvicked and impious man vvhen he is come to the deapthe of vvickednes contemneth all But what are the wordes immediatlie ensuinge His ignominie shall follovv hym Which S. Paul expoundeth more plainlie in this maner VVhose ende shaibe death or destruction vvith confusion Wherfore he that is a good Christian in deede and desireth to enioye the fruite of that vocation lett hym beware of this perilous laberinthe and learne to resiste his fleshlie appetites betime Let hym crushe the head of the serpent at the first enterance of vnlawful suggestions as in the second parte of this directorie he shal more particule lie be instructed to doe In the meane 〈◊〉 this alredie spoken shal be sufficient to declare the greate importāce weight and necessitie of this affaire and the manifolde mischiefes which ensue vnto the world for wante of watchefulnes and diligence in this warre AND THVS HAVING shewed how euil souldiars we are in resisting our enimie it remaineth to cōsider how prudent marchātes and labourers we are for encrease of our gaine and spiritual riches by the exercise negotiation and trafique of good workes About which point is to be obserued that man from his first fal in paradise was assigned to trauaile and take paines in this kinde of exercise and in no sort to be idle For so it is plainlie set doune in the booke of Genesis man vvas placed in paradise to labour And after that in diuers other places of the olde testainent the spirite of God exhorted men to be paineful industrious and diligently to til such land as God hath lent them for their gaine Which the prophet Osce interpreteth thus Seminate vobis Iustitiam enrich you selues by sowing iustice And the wise man more plainly vvhat soeuer thy hād can doe doe it instantly The reason of which exhortation is set doune by the same instrumēt of Gods spirite in an other place Anima operantium impinguabitur The soule of such as labour and take paine shal be fattened And againe Seminanti Institiam merces sidelis To hym that soweth iusticc or good deeds ther remaineth a faithful and sure reward In respect wherof in the description of a blessed and fortunate mā it was put for one principal qualitie by the prophete that he receyued not his soule in vaine but laboured and employed the same to his greatest benefite And this in the old testament But in the new wherin the most excellent merites of Christ doe yeeld inestimable dignitie to al good workes that are done in his name this precept of labouring hath much more place and is more seriouslie recommended for that by Christes spirite and aboundance of grace we are more enhabled to performe the same as may appeare by the wordes of God him self in Ezechiel wher foretelling the times of the Messias to come saieth At that day vvil I place my spirite in you and vvil bring to passe that you shal vvalke in my commaundements and shal labour and take paines Which labour is to be vnderstoode in performance of good workes according as S. Paul describeth the condition of Christian people when hecalleth thē an acceptable people clensed by Christes blood to be a folovver of good vvorkes And in an other place he defineth a good Christian to be the had vvorke of God created ī Christ to vvalke in good vvorkes And yet further Christ him self in the Ghospel declareth plainly what the state and condition of Christiās is in this life by the parable wherin he likeneth hym self to the riche banker who committed diuers summes of money to his seruantes with this charge Negotiamini dum venio Make ye your trafique and commoditie vntil I come and cal for an accompt By al which is most manifest that the life and vocation of a Christian in this world is to labour and make his gaine by the talentes that God hath lent him and to fructesie in al good vvorkes as S. Paul exhorteth vs. Hereby also doth appeare that the time of this our life is nothing els but a certaine season alotted vs wheri to sowe plant nothing els but a fayer or marte wherin to trafique negotiate make our exchaunge for the kingdome of heauen In which affaire and negotiation he that is diligent painful industrious is accompted a vvyse man euen by Gods owne mouth as on the contrary part the careles slouthful and negligent mā is called the childe of confusion voide of wit and subiect to al miserie contempt and beggarie Herehence are thos speeches of holie Scripture Manus sortium dominabitur The hande of him that laboureth with courage shal preuaile and be potent And againe Robusti habebunt diu tias The stout painful shal haue welth at wil. And yet further he that diligently tilleth his soile shal aduance to great hight
his rickes of corne And to the negligent it is said on th' other side Egestatem operata est manus remissa The lazie and slouthful hand doth worke vnto his maister nothing els but beggarie And finally the more to confound our foly lazines in this point and to make deeper impression therof in our hartes we are by holy writ referred euen vnto the schoole and instruction of vnreasonable creatures in this behalfe Goe thou slouthful and lither sellovv sayeth the wisdome of God vnto the Ant or emmote and consider his vvayes and by hym learne vvisdome He hath neither gouernour nor maister to teach hym and yet doth he in sommer make prouision of soode vvheron to liue and sustaine hym self in vvinter By which wordes we are admonished not only what is our dutie in this life concerning labour and trauaile in good workes but also that the most excellent and supreme point of wisdome which possibly can be imagined is to gather store in this time present for the time to come and to make our bancke here in this world wheron to liue in the countrie wherunto we take our iourney This is that great and rare wisdome which is called in scripture the vvisdome of Saintes or rather as S. Paul termeth it the wisdome of God him self not knowen to the world That wisdome which Esay calleth diuitias salutis the treasure of saluatiō That wherof the wise man saith cogitare de illa sensus est consummatus to thinke onlie and ponder vpon this kinde of wisdome is most perfect vnderstanding and prudent knowledge And againe God loueth no man but hym that dvvelleth or remayneth vvith vvisdome And finallie to stirre vs vp to this kinde of wisdome he maketh an ample exhortation with a declaration of the nature dignitie vtilitie therof in thes wordes Come to this wisdome as he that soweth vpon hope of haruest haue patience for a tyme to expect her fruites Thou must labour and take paines a litle in her worke and soone after shalt thou taste of the commodities she bringeth forth Oh how vngrateful is she to the ignorant and a foole will not abide her She is not reueiled to many but to whom she is once knowen with them she remaineth vntill she bringe them vnto the sight and presence of God hym self c. Harken therfore my sonne follow her wayes with all thy force c. For that at the last daye thou shalt finde rest in her she shal turne thee to great ioye and consolation This was that blessed and wise mans counsaile and for fulfilling of this counsail as also for obtaining the rest ioye final consolation wherof here is mentiō S. Paul crieth so vehementelie vnto vs exhorting vs euerie wher to doe good workes and that abundantelie instantelie in al tymes to all men vpon al occasions with immoueable constancie assuring vs that our labour herein shall not be lost but that the tyme shall come whē we shall reape incessantlie To which purpose also appertaineth the parable propounded by our Saueour of the prudent Steward with a verie effectual exhortation in the ende that in this life we should purchase our selues friendes by the vse and distribution of our wicked mammō which friendes maye afterward make vs place in heauen To this effect are directed all those admonitions of holie scripture VVorke your ovvne saluation And againe bretheren be ye careful to make your vocation and election sure by good vvorkes And yet further S. Paul adioyneth an other circumstance therby to moue vs the soner saying VVbile vve haue tyme lett vs doe good vvorkes insinuating hereby that this tyme present was allowed vs onlie for that purpose and that this tyme being past ther would be no more place for such matters a cording to that sage admonishement of our Saueour hym self the night vvill come vvhen no man can vvorke any more For preuenting of which night and to take the tyme while it serued verie straunge it is to cōsider the paines watchfulnes and diligence which auncient holie Christians in former ages did vse and the sensles forgetfulness wherin we passe our dayes now They imitated the good husbandman who is careful to cast his seede into the grounde whiles faire wether lasteth and the diligent marchāt who euer stippeth not to lay owe his money while the good market ēdureth They knew the tyme would not be lōge which they had to worke in therfore they bestirred thē selues seriously whiles opportunitie was present Hereof among other thinges proceeded all thos goodlie 〈◊〉 of almes-deedes and charitable workes yet exstant to the world as witnesses of their excercise in this kinde of wisdome So many commō wealthes established so many churches builded and indued with abundant maintenāce so many By shopprickes deanries Archedeaconries Chanonries Prebendes Chantries and Benefices So manie Hospitales and houses of Orphanes fatherles infantes as also for the reliefe of other poore impotent and distressed people So many Seminaries Schooles Halles Colleges and Vniuersities for increase of learninge So many Bridges highe-wayes Caussies Townhouses and other publique commodities So many places of prayer and deuotion as Monastaries Abbayes Priories Couuentes Nunries Eremitages Cells Oratories and other like for repose of vertuous people that would leaue the worlde and betake them selues onlie to contemplation of heauenlie thinges and excercise of a more holie and retired life Al which charitable deeds and many more that can not be recounted came out of the purses and coffers of godlie Christians in auncient times who very often gaue not only of their abondance and superstuities but spared also from their owne sustenance and necessarie releefe as also tooke awaie and aliened many things from their owne children and posteritie to emploie thē in thes charitable vses for the benefite of their soules Wheras on the contrarie side we that now liue in this miserable corrupt time are so farre of from geuing away our necessaries and plucking from our owne bodies to thes offices of charitie that we make no scruple at all to spoile the poore and godlie of thes benefites and releefes which were left vnto them by our holie forefathers And as for our owne superstuities and excesses we seeke commōlie to emploie them rather on haukes and dogges and other brute beastes as sometimes also vpō much more vile vses then in charitable deedes to the releefe of our poore brethern and to the ease of our owne soules in the life to come So vtterly faileth the whole world at this daie in performing this point of doing good deedes Wherfore to drawe to a conclusion of this whole chapter it may appeare by that which hitherto hath bene said first what a perfect and most excellent creature a good Christian is whos life is nothing els but a continual warfare and resistāce of al sinne both I thought word and deed and an incessant exercise of al pietie and
any more the one the other And that which shall be as great a grief as any of the rest the sonne or daughter going to rest and ioye shal not take pitie of their owne parents or friends that are caried to calamities but rather shall reioice therat for that it redoundeth to Gods glorie for execution of his Iustice O my soule which now art here considering of thes thinges a farre of and thē shalt be present to see them actuallie before thine eyes what a doleful separation wil this be what a fare-wel what a parting whos hart would not breake at that daie to abide this intollerable seuering if a hart could then breake therby make some ende of his paines But so much ease wil not be permitted O yee children and louers of this world wher will al your delights recreations and vanities be at this daie Al your pleasant pastimes al your pride and brauerie in apparel your glistering in gold your sweet sauours of perfumes your honours of cappe and knee your adulation of flatterers your delicate faire and daintie dishes your musike your wanton daliances and pleasant entertainments Wher are all your good friēdes and merie compagniōs accustomed to laugh and disport the time with you Are al now gone O vanitie of vanities now when you haue most need of them they are furthest of from you and the remēbrāce therof shal doe nothing but tormēt you O my deare brethern how soure wil al the pleasures past of this world seeme at that howre How doleful wil the cogitation therof be vnto vs how friuolous a thing wil al our dignities riches offices and other preferments appeare wherin we take such excessiue delight now and doe weary out our spirites for gaining the same And on the contrarie side how ioyful wil that man be at this instant who hath attended to lead a vertuous life in resisting of finne doing good works albeit it were with much paine and contempt in this world Most happie creature shal he be that euer he was borne and ouer-whelmed with al ioye that euer he tooke that path in hād and no tongue but Gods can expresse his happines Wherfore here my louing brother to make an ende and to frame no other cōclusion of al this whole declaratiō but only that which Christ himself doth make vnto vs who being the chief actour that shal deale in this affaire knoweth best of al other what counsail to giue let vs cósider with our selues euē in the very bottō of our hartes how easie a matter it is now in this life with a litle paine and diligéce to auoide the danger of this most dreadful daie For which cause also it is most certaine that the same is foretolde vs and so often vrged in holy write to our remembrance as in like manner so particulerly described by our most merciful iudge Saueour to the ende we should by thes seuere earnest admonishmits be stirred vp to prepare our selues for it So Christ himself doth most euidentlie declare whē after al his former threatniges he cōcludeth in thes most sweete wordes of exhortation Looke about your selues watch and praie for you knowe not whé the time shal be But as I saie to you so I saie to al men be watchful And yet further in an other place he adioineth Attēd vnto your selues that your hartes be not ouercome with eating and drincking with the cares of this life and so that daio ouertake you vpon the suddaine c. Be you therfore watchful and alwayes praye that you may be worthie to escape althes thinges which are to come and to stand confidently before the sonne of mā at that daye Thes are the words and forewarnings of thy Iudge and Saueour vnto thee my soule And what more friendly and fatherly exhortation couldest thou desire Canst thou plead ignorance in this affaire hereafter If thou thincke so heare yet a further admonishment of his chief Apostle The daie of our Lord saieth he shal come as a theef when men thincke not of it In which the heauens and elemēts shal be dissolued and al the earth with her inhabitants shal be consumed with fire Which being so what maner of men ought we to be in holie conuersation and pietie expecting and going on to meet with this daie of our Lord c. In which wordes of S. Peter is diligently to be noted that this meeting with the daie of Iudgment wherunto he exhorteth vs is nothing els but the due examination of our present perilous estate and the speedie amendment of our life to the workes of pietie and holy conuersation which in deed is that onlie soueraine remedie wherof the wise man forwarneth vs when he saieth Prouide a medecine before the maladie and examine thy self before iudgment and so shalt thou finde fauour in the sight of God Wherunto S. Paul wel agreeth saying If vve vvould iudge our selues vve should not be iudged But for that no man entreth into this due iudgemét of himself his life state and actions here of it cōmeth that so few dot preuent this dangerous daie so few prepare themselues so fewe doe accept of the good counsaile of Christ so feweare watchful and so infinite doe fal a sleepe in the ignorance of their owne peril to their remediles destruction and vnauoidable damnation Our blessed Lord giue vs his holie grace to looke better about vs. OF THE NATVRE OF SINNE AND OF THE VNVVORTHINES OF HIM that committeth the same For iustifyinge the seueritie of gods iudgement setdoune and declared in the chapter going before CHAPT VIII TO THE ende that no man may iustly complaine of the seuere accoumpte whiche God is to take of vs at the last daye or of the rigour of his iudgemēt set doune in the chapter before it shal not be amisse to cōsider in this place the cause why God doth shew such seueritie against sinne and sinners as both by that which hath bene saide may appeare that he doth as also by the whole course of holy scripture where in euerie place almost he denounceth his extreme hatred wrath and indignatiō against the same as where it is sayed of hym that he hateth al those that vvorke īiquitie And againe that both the vvicked mā and his vvickednes are hateful in his sight And finallie that the whole life of sinners their thoughts wordes yea and their good actions also are abominations vnto him whiles they liue i sinne And that which yet is more he can not abide nor permit the sinner to praise him or to name his testament with his mouth as the Holie Ghost testifieth and therfore no meruaile if he shew such seueritie against him at the last daye whom he so extremelie hateth abhorreth in this life Of which great hatred there might be manie reasons alleaged as the vndutiful transgressiō cōtēpt of godes cōmandementes the great ingratitude of a sinner in respect of his diuine
them al and brake forth into this vehement inuitation with a lowd voice as S. Iohn Euangelist recordeth if any man among you be thirstie let him come vnto me he shal drinke Hereby it came to passe that his diuine Maiestie was termed commonlie Publicanorum peccatorum am cus The frend and familiar of wicked Publicans and sinners And herof finallie it did proceed that he receaued al imbraced al and forgaue al that repaired vnto him were they Scribes Pharisees Souldiars Publicans Vserers Harlotes Theeues Persecutours or whatsoeuer most grieuous offendours besides wherof particuler examples in eche kinde might be alleaged assuring vs furthermore that after his resurrection and blessed ascensiō to the right hand of his father he would be more bountiful yet in this maner of proceeding and dravv al vnto him self being at one time both our Iudge and Aduocat our king and Mediatour our God and Redeemer our Father and brother our Priest and Sacrifice and he that both pleadeth and determineth our cause together What then should not we hope at this time deare Christian brother at the handes of this our Lord and Maister which hath left vnto vs such wordes such deedes such assured euidencies of his infallible loue and abundant mercies towards vs why should not his dealinges with other men before vs geeue vs hart and corage to confide assuredlio in him for the time present and to come why should not his former most infinit mercies be vnto vs oderiferous alluring sauours and oyntmentes to make vs as the spouse did in the Canticles follow and runne after him Heare what deuout S. Bernard doth meditate vpō this passage of Christs fragrant ointmentes O sweet Iesus saith he the freshe and oderiferous smel of thie wonderful clemencie doth allure vs to runne after the when we heare saye that thou despisest not beggars nor abhorrest sinners Wee know right wel ô Lord that thou didest not reiect the theefe that confessed thee nor the sinful woman that wept vpon thee nor the Chananaean that humbled her self before thee not the wicked adulteresse brought vnto thee nor the toullar or tribut gatherer that followed thee nor the publican that repaired vnto thee nor the disciple that denied thee nor Saul that did persecute thee nor thie tormentours that did naile thie sacred bodie vpō the crosse O Lord al thes are fragrant smels and sauours of thie most sweet mercie and at the sent of thes thie ointmentes we doe follow and runne after thee Thus farre S. Bernard AND SO VVITH THIS to come to the fourth and last part of this chapter and to applie al that hath bene said of Godes mercie to our present purpose What man is ther liuing in the world that reading and beleeuing thes thinges can doubt or mistrust to receaue pardon for his sinnes If God be he that iustifieth vvho is able to condemne vs saieth the holie Apostle S. Paul If God be minded to deliuer vs who can take vs out of his hands If God protest that he wil pardon vs why should we make any doubt or questiō therof at al Why should not we ioine rather with that confident and faithful seruāt of his S. Paul who saieth vnto vs and to al other sinners liuing in his maisters name let vs repaire vnto him vvith a true hart in fulnes of faith hauing purged our hartes from an euil conscience let vs hold fast an immouable confession of our hope seing he is faithful vvhich hath giuen vnto vs his promis and let vs consider hovv one of vs may prouoke an other to charitie and good vvorkes By which wordes the holy Apostle signifieth that what sinner soeuer shal resolue with him self to purge his conscience frō wickednes for the time to come and to employ the rest of life in charetie good workes he may confidently and boldly repaire vnto almightie God with most certaine assurance to receaue pardon and remission And alas deare brother why then should anie man despaire wherfore should any man cast away his owne soule that God so much desireth to saue what a pitiful and lamentable case is it to behold so many Christians in the world to goe languishing in ther sinnes and to giue thē selues ouer to al kind of careles and dissolute sensualitie which by God him self is called desperation vpon this conceit wicked cogitation that now they are gone so farre and so deeply rooted and habituated in this kind of life as either it is impossible or in vaine for them now to thincke of change or amendements O deare Brother let thes men harken to this excellent discourse of holy Chrisostome which ensueth If thou be a wicked man saieth he thincke vpon the Publicane If thou be vncleane of life consider the harlot If thou be a murtherer remember the theef If thou be a swearer cal to mind the Blasphemer Cast thine eyes vpon Saul and Paul first a persecutour and then a preacher first a violent robber afterward a good steward and Dispenser First chaffe afterward corne first a wolfe afterward a sheppard first lead after gould first a pirate afterwards a good pilot first a dispersour afterward a gatherer first a breaker doune of Gods vineyard afterward a plāter first a destroier afterward a builder Thou hast sene manifold wickednes but now behold vnspeakable mercie Thou hast heard the pride of the seruant consider now the loue and clemencie of the Maister I wil not thou saie to me I ame a blasphemer I haue bene a persecutour I haue lead an vncleane and abhominable life and therfore I doubt lest I shal not haue pardon Saie not so vnto me for here thou hast examples to the contrarie in euerie of thes manie other sinnes Thou maiest safely fly to what port thou list and that either in the old or new Testament For in the old thou hast Dauid in the new thou hast Paul I wil not haue the therfore alleage excuses vnto me for couering thine owne cowardnes Hast thou sinned doe penance hast thou sinned a thousand times repent a thousand times vnfainedly This is the only ointment that may be poured in to an afflicted consciēce the torment wherof I doe wel knowe For the Diuel standeth by whetting his sword of desperation and saing vnto the Thou hast liued wickedly al thy youth thy former yeares thou hast mispent thou hast hanted plaies and spectacles with thy companions and hast folowed after louse and lasciuious women thou hast taken other mēs goods from them wrongfully thou hast bene couetous dissolute and effeminate thou hast foresworne thy self thou hast blasphemed committed many other hainous and enormous crimes and therfore what hope canst thou haue of saluation Truly none at al. Thou art a mere castawie and canst not now goe backe and therfore my counsaile is that now thou vse the pleasures and commodities of this world and passe ouer thy time in mirth of hart without cogitation
his simplicitie was deliuered frō the mouth of lions And so doe you runne ouer by cogitation al generations and you shal see that al those that hope in God shal not be vanquished And doe you not seare the vvordes of a sinful man for his glorie is nothing els but dung and vvormes to daie he is great and exalted and to morovv he shal not be found for he shal returne vnto his earth againe and al his fond cogitations shal perishe Wherfore take courage vnto you my children and plaie the men in the lawe of God For ther in shal be your honour glorie Hitherto are the wordes of scripture which shal suffice for the end of this chapter THE FOVRTH AND GREATEST IMPEDIMENT THAT HINdereth resolution to witte The loue and respect vvhich men beare to the pleasures and vanities of this vvorld CHAPT IIII. AS the former impedimentes which now by Gods grace we haue remoued be in verie deed great staies to many mē from the resolutiō we talke of so this that presently we take in hand is not onely of it self a strong impediment and let but also a general cause as it were a commō ground to al other impedimentes that be or may be For if a man could touch the hidden pulse of al such as refuse or neglect or doe differre to make this resolution he should find the true cause origine therof to be the loue and respect which they beare vnto this world what soeuer other excuses they pretend besides The noble men of Iewrie pretended feare to be the cause why they could not resolue to coniesse Christ openly but S. Iohn that felt their-pulses and knew their disease vttereth the true cause to haue bene for that they loued the glory of men more then the glory of God Demas that for sooke S. Paul in his bandes euen a litle before his death pretended an other cause of his departure to Thellalonica but S. Paul saieth it was quia diligebat hoc seculū for that he loued this world So that this world is a general and vniuersal impediment and more largely dispersed in mens hartes thē outwardly appeareth for that it bringeth forth diuers other excuses therby to couer it self in the people wher it abideth This may be confirmed by that most excellent parable of our Sauiour Christ recorded by three Euangelistes concerning the three sortes of men which are to be damned and the three causes of their damnation wher of the third and last most general including as it were both the two former is the loue of this world For the first sorte of men ther mentioned are compared to a high waie wherin al seed of life that is sowen ether withereth presentlie or els is eaten vp by the birdes of the ayer which is as Christ expoundeth it by the deuils in such careles men as contemne what-soeuer is said vnto thē such are insidels heretikes and other like obstinate and contemptuous people The second sorte of damnable people are compared to rockie groundes in which for lacke of depe roote the seed that falleth continueth not and by this are signified light and vnconstant persons that now choppe in and now runne owt now are seruent and by and by keie-colde againe so in time of tēptation they are gone saith Christ. The third sorte are compared to a feild wherin the seed of life groweth vp but yet there are so many thornes about the same which one father expoundeth to be the cares troubles miseries and deceinable vanities of this life as the good corne is choked vp and bringeth soorth no fruite By which last wordes lie signifieth that whersoeuer the doctrine of Christ groweth vp yet bringeth not forth due fruite that is to saie whersoeuer his faith is planted receaued and professed as among Christians it is and yet bringeth not forth vertuous life holie conuersation good workes and due seruice of God corespōdent to this seed ther the principal cause is for that it is choked with the loue and care of this present world This is a parable of maruailous greate importance as may appeare both for that Christ after the recital therof cried out with a lowde voice He that hath eares to heare let him heare As also for that he expounded it him self in secrete onelie to his Disciples And principallie for that before the exposition therof he vsed such a solemne preface saying to you it is geuen to knovv the misteries if the kingdome of heauen but to others not for that they seing doe not see and hearing doe not heare nor vnder stand Wherby Christ signifieth that the vnderstanding of this parable among others is of singular importance for conceauing the true misteries of the kingdome of heauen and that many are blinde which seeme to see and many deafe and ignorant that seeme to heare and know for that they vnderstand not wel the misteries of this parable For which cause also his diuine wisdome maketh this conclusion before he beginne to expound the parable Happie are your eies that see and biessed are your eares that heare After which wordes he beginneth his exposition with this admonitiō Vos ergo audite parabolam Doe you therfore heare and vnderstand this parable And for that this parable doth containe and touch so much in deede as may or is needful to be saied for remouing of this greate and dangerous impediment of worldly loue I meane to staie my self onelie vpon the explication the ros in this place and wil declare the force and truth of certaine wordes here vttered by Christ of the world and worldlie pleasures And forsome order and methodes sake I wil drawal to these six pointes folowing First how and in what sense al this whole world and commodities therof are meere vanities in them selues and of no value as Christ here signifieth and consequentlie ought not to be an impedimēt to let vs from so great a matter as the kingdome of heauen and seruing of God is Secondlie how they are not onelie vanities and trifles but also Deceptions as the wordes of Christ are that is to say deceyte and fallaces not performing to vs in deede those litle trifles which they doe promise Thirdlie how they are spinae that is pricking thornes as our Saueour affirmeth albeit they seeme to worldly men to be most sweet and pleasant thinges Fourthlie how they are arumnae that is to saie miseries and afflictions Fiftlie quomodo suffocant how they strangle or choke their possessours according as the sonne of God in this parable auoucheth Sixthlie how we may vse them notwithstanding without these daungers euils and to our great comfort gaine and preferment The first point of the parable AND NOVV for the first albeit I might stande vpon many reasons and demonstrations yet doe I not see how breefly pithelie it may be better declared that al the pleasures and goodlie shewes of this world are mere vanities
the riches of iniquitie The rich gloutton might haue escaped his tormentes haue made him self a happie man by helpe of worldly wealth if he had listed And so might many a thousand that now liue in Christianitie and wil goe to hel for the same cause that the glutton did Oh that men would take warning one by an other and be wise whiles they haue time S. Paul saieth Deceiue not your selues Looke vvhat a man sovveth and that shal he reape What a plentiful haruest then might riche men prouide to thē selues if they would hauing such store of seede by them and so much ground offered them daily to sow it in Why doe they not remember that sweet haruest-song Come ye blessed of my father enter into the kingdom prepared for you for I vvas hungrie and you fed me I vvas thirstie and you gaue me to drink I vvas naked and you appareled me Or if they doe not care for this why doe they not feare at least the blacke Sanctus that must be chaunted to them for the contrary Agite anne diuites plorate vlulantes in miserijs vistris quae adueniēt vobis goe now you riche men weepe and houle in your miseries that shal come vpō you The holy father Iohn Damaseen reporteth a goodly parable of Barlaam the heremite to our purpose There was saieth he a certaine citie or common wealth which vsed to chuse to them selues a king from among the poorest sorte of people and to aduaunce him to great honour wealth and pleasures for a time But after a while when they were wearie of him there fashion was to rise against him and to dispoile him of al his felicitie yea of the verie clothes of his backe and so to banish him naked into an Iland of a farre countrie where bringing nothing with him he should liue in great miserie and be put to exceeding slauerie for euer Which practise one king at a certaine time considering by good aduise for al th' other though they knew that fashion yet through negligence pleasures of their present felicitie cared not for it tooke resolute order with him self how to preuent this miserie which was by this meanes He saued euery day great sommes of money from his superfluities and idle expences and so secretly made ouer before hand a great treasure vnto that iland wherunto he was in daunger daily to be sent And whē the time came that in deed they deposed him from his kingdom and turned him away naked as they had done th' other before he went to the ilād with ioy and confidēce where his treasure lay and was receiued there with exceeding great triumph and placed presently in greater glorie then euer he was before This parable teacheth as much as possibly may be said in this point For this citie or common wealth is this present world which aduaunceth to authoritie poore men that is such as come naked into this life and vpon the soudaine when they looke least for it doth pul them doune againe and turneth them of naked into their graues and so into an other world where bringing no treasure of good workes with them they are like to finde litle fauour but rather eternal miserie The wise king that preuented this calamitie is he which in time of wealth in this life according to the counsail of our Saueour Christ doth seeke to lay vp treasure in heauen by almes deedes and other good works against the day of his death when he must be banished hence naked as al the prices of that citie were At which time if their good deeds do folow them then as God pmiseth they shal be happie men and placed in much more glorie then euer this world was able to geue them But if they come without oile in their lampes then is there nothing for them to expect but nescio vos I know you not And when they are knowen Ite maledicti in ignem aeternum goe you accursed into fire euerlasting EXAMPLES OF TRVE RESOLVTION IN THE TVVO FORMER POINTES of suffering for Christ and contemning the vvorld Adioined for the better declaration and confirmation of the tvvo chapters next going before CHAPT V. FOR so much as the two precedent chapters of contemning the world and suffering for Christ are by their own natures and in mans natural sight and reason very dreadful and lothsome to flesh and bloud and to whatsoeuer depēdeth therof in such sort as diuers persons who otherwise esteme thē selues no euil Christians doe take horrour and auersion euen at the very name and mention of such things persuading them selues that the necessitie of Christiā profession requireth not any resolution to so high a perfection I am moued in this place to adioine to the former treatises a breefe declaration of the practise and excercise of ancient Christians in thes two points wherby their opinions and censures may better be seire thē by their words and wherin ech other Christiā that liueth at this day may behold as in a table or glasse what behoueth him to doe when occasion is offered if he professe to serue vnder the same banner and doe expect his paye at the handes of the same king and maister that they did Many things haue bene said before cōcerning thes two misteries of worldlie contempt and sufferance in tribulation And among other matters it hath bene declared that the very foundatiō of Christian Religion which is the holie crosse and Crucifix standeth builded principaly vpon thes two pillers It hath bene showed how Christ our Sauiour when he sent forth his Apostles and disciples as the first spiritual fathers and masters of the world instructed thē especially in thes two doctrines as most behooful and necessarie to the end which he pretēdeth And for that his diuine wisdome did easily foresee that deedes haue much more force to persuade then wordes he did set forth this doctrine most exactly in the example of his own life making the same a paterne of al worldly contempt and suffering for iustice as also did his said Apostles and disciples after him to the true and perfit imitation of their maister Thus much then hath bene treated before and many particulers haue bene declared as wel of the holie Apostles extreme suffering in al kindes and maners of affliction as also of their vtter dispising whatsoeuer was pretious or pleasant in this world for the perfect seruing of their Lord and maister No allurements of this world could intise them no dignities delight them no flatterie deceiue them no pleasure peruert them no labours weary them no difficultie stay them no terrour or tyrannie of mortal man could feare them from their course begonne as long as their soules remained within their bodies Some of them ended their liues by the sword some vpon the crosse others were stoned and throwne downe from highe pinacles others were scorched skinned aliue and al this for the perfect seruing of
put to fight with diuers wild beastes by which he was greatly torne and tormented but not slaine And then after al this he was placed naked in a chaire of burning yron and ther examined of his faith And when the smoke and lothsome stinch of his flesh that broiled offended them that stoode about him he said vnto the people ò brethren this is in deed to denoure mans flesh wherof falsly you accuse vs. And finallie the storie addeth that after thes tormentours had ended their furie ī the slaughter of so many Christiās as it was a very horrour vnto them selues to behold their bodies and bones yet were they not so satisfied But first caused the said bodies to be watched in that place for the space of six daies together vntil they were putrified to the end that Christians should not steale them away and then also doubting least some of their reliques might be reserued if they should so abandone them they burnt al to ashes caste the same into the great riuer of Rhodanus that ronneth through the citie Thes were the combates gētle reader wherby almightie God in thos daies would proue and trie his trustie seruantes Heare now an other breefe description set doune by Dionisius bishope of Alexādria of the things that he and other Christians suffered ther in his citie not long after vnder Decius the Emperour He writeth the historie to the Bishop of Antioche and the same is recorded by Eusebius I speak before God saith he his diuine Maiestie knoweth that I speak the truth c. The persecution began here against vs before the Emperors edict came forth as it were by a certaine prophesie that shortely it would insue First they began with a certaine godly woman named Quinta whō they drew by the heels about the citie vpō the pauemēt whipped her naked and finally murdered her with stones After that they came in furie vnto al our houses drew vs forth that is euery man his neighbour according as either hatred moued him or couetousnes to haue his goodes For what so euer was pretious in our houses they tooke with them and the rest they flung out into the streets This indured for diuers monethes and many noble Martyrs died in this time as Appollonia Serapion and others albeit some that were not worthie of this conflict made shipwrake of their saluation At length was published the most horrible edict of Decius against vs and then might you see that dreadful sentence of our Sauiour fulfilled that the very elect if it vvere possible should be driuen to fal For first of al thos that were rich among vs or of any great calling wherof ther were many some of them preuented the Magistrates and offered them selues voluntarily as good subiectes to fulfil the Emperours commandement Others permitted them selues as vnwilling to be drawē by the Magistrates to adore their Gods others went as allured and constrained as it were by persuasiōs of their neighbours frendes and kinsfolkes others did it secretly in their owne houses at home others went with so euil a wil and with so ilfauored a countenance to sacrifice as they were laughed at by the enimies them selues for that they had neither corage to deny it nor yet hart to doe it Others wēt openly and impudently vnto it affirming that they had neuer bene Christians in their liues al which to behold made vs remember that saing of our Sauiour hovv hard it is for a riche man to be saued Many of the poore sort followed the example of riche men some fled some were taken and caried to prison and after diuers daies were induced to forswere Christ. Others came out and began to suffer tormentes but presently fainted and denied their faith But afterward ensued the glorious spectacle of the chosen martyrs wherof the first was old Iulian that could not moue by reason of the goute yet being set vpon a camel and whipped naked through out al the streetes of Alexandria which you know is very large was afterward burned aliue After him followed Cronion Macar Alexander Heron Dioscorus Ammon Zeno Ptolomaeus Ingenes Mercuria Dionysia and others And the said Dioscorus for that he was but yet a child after a certaine time was let goe by the president hoping that he might be corrupted But he is here with me very constant and most redy to sustaine a greater conflict when God shall cal him to it Thus wrot this blessed man of God adioining many things of his own examinations and sufferings which for breuitie sake I omit onely I may not let passe that rare zeale which he shewed amiddest al thes his afflictions against Schismatiques and Heretiques as may appeare by thos wordes of his which he writeth in an epistle to Nouatus when he by new inuentions began to trouble the Church of Rome The wordes are recorded by Eusebius are thes which ensue It should haue bene thy deuty O N ouatus saith he to haue suffered al inconueniences in the world rather then to haue broken the concord of Gods Church And truely that martyrdome which is suffered for the defence of the consent and vnitie of Christs Church is no lesse but rather much more commendable in mine opinion then that which is suffered for not sacrifising to Idoles For that in the later a man suffereth martyrdome for sauing his owne soule but in the former he suffereth for sauing the whole Church And thus far of Dyonisius At the very same time with this holy mā though somewhat yonger liued the famous Prelate and martyr of God S. Cyprian who as by his owne writings appeareth and is recorded by Pontius his Deacon that liued with him and by S. Hierom S. Augustine others that ensued him not onely made many martyrs in his time by his exhortations and by his exāple in suffering but also cōcluded his own life with a most famous martirdome susteined with al ala critie for his masters sake He wrote a whole worke in exhortation to martirdome and an other of the good that commeth to Christians by suffering and many epistles to the same effect purpose especially to such as were in prisons mines banishment and persecution in which writings of his he doth most deuinely set out the dignity of this thing And in the end whē his owne time drew nere to suffer in like maner for that th' Emperours edict was determined against Christians S. Cyprian being in banishment and hauing receaued newes therof by some that he had sent for that purpose to Rome aduertised one Successus a Bishop of the whole matter and by him the rest of the brethren in Africa in thes wordes Brother Successus know you that the men whom I sent to Rome are returned and doe bring for certain that Valerian the Emperour hath writen to the Senate that al bishops preestes and deacons be executed presently c. The copy of
me speake after the phrase of Protestantes as for example page 204. of his booke wher I talke of Catholique preestes that heare confessions he maketh me saie men that be skilful to giue Counsail c. Againe page 229. wher I saie out of holie scripture here hence doe proceede al thos large promises to virginitie chastitie voluntarie pouertie c. he maketh me saie hence doe procede thos promises to mortification and nevvnes of life he striketh out the scriptures which I alleage for the other In like maner page 368. when I saie penance satissaction He maketh me saie toile of amendment And so in infinite other places which were to long here to recite M. Buny maketh me to speake like a good minister of England Neither dealeth he only thus with me but ī like maner also with the ancient fathers so long as by that meanes he can hold in with them and when he can not then he breaketh of and biddeth them a dieu Let one or two examples serue for al page 374. he ronneth on a whole halfe lease with S. Augustine turning euery wher the wordes penance and satisfaction into repentance vntil at légth S. Augustine saieth that this penāce must be inioined to the penitent by the preest and ther M. Buny leapeth ouer that but yet after a line or two ioineth with him familiarly againe and so runneth on vntil he cometh to an other blocke that cā not be remoued wher he is inforced againe to leape ouer So in like maner page 209. wher S. August recounteth the storie of S. Antonie the monke of Egipt M. Buny leaueth out the name Monke and teacheth S. Augustine to say S Antonie that had professed a priuate and solitarie life in Egipt And then wher S. Augustin writeth that ther vvas a Monasterie of the same monkes norished by S. Ambrose vvithout the vvalles of Millan M. Buny maketh him to leaue out the names of Monkes Monasterie as also the name and almes of S. Ambrose to say onlie that others as he then heard did the like euen in Millan it self And finally he frameth euery mans speech wher he can to such a stile as though he had bene trained vp in Iohn Caluins schole SECONDLY when he hath not commoditie to change the very wordes or els dareth not for that they are scripture then seeketh he to salue the matter with inserting some parenthesis as though the same were of th' authour him self So page 39. I say that our Sauiour being demanded by a certaine prince how he might be saued would geue him no other hope albeit he were a prince but if thou vvilt enter into life kepe the commandementes Wher M. Buny helpeth the matter out with this parenthesis saying He vvould geue him no other hope so long as he sought saluation by his vvorkes but keepe the commandementes c. As though this prince had sought his saluation erroniously that Christ had answered him in his error so deceaued him In like maner page 229. wher I alleage out of S. Paul and out of the reuelations that men shal be crowned in heauen according to their fight in this life M. Buny bodgeth in this parenthesis in some good measure therby to limite the Holie Ghost in his meaning Semblably page 229. when I alleage plainly the wordes of scripture No man knovveth vvhether he be vvorthie of loue or hatred in Gods sight He addeth this parenthesis by outward things as who would say that by inward things ech man might know the same which the Holie Ghost in this place did not forsee THIRDLY when he can not accōmodate the matter ether by changing the wordes or by putting in a parenthesis then maketh he oftentimes certaine amotations in the margent wherof certaine be idle and foolish some be ridiculous and absurd and other be wicked and tending to impietie Of the first kinde you may see examples page 171. wher for that I saie that our natural passions moderated may serue vs to vertue he maketh a longe and fond annotation that we doe hold that the soule doth follow the temperature of the body and thervpon doe grounde that our Lady was borne without original sinne and other such docttines which is neither so no so nor the good man vnderstandeth what he saieth in this point nor what we hold albeit if you will beleeue him he hath studied the schoelmen Page 228. wher I saie that ther was no reason in our fight whie almightie God should so much abuse his owne only sonne in this world as to suffer so many indignities as he did this man saith in a margical note that ther vvas great reason in it And so consequently doth bring the inscrutable misterie of the sonne of God his abasement wherat S. Paul so often times wondered and wherat the very Angels remaine astonished within the compasse of humane wit reason which euery simple man by nature may comprehend Of the second kinde which are absurde you may finde examples page 153. wherby a marginal note he discrediteth the beleefe of S. Cyprian about the knowledge that we shal haue of our fathers mothers and other acquaintance in heauen as though one Cyprian with Christian men of reason weighed not more in the affaires of our soule then ten coople of Bunis were they neuer so vendible So againe page 214. vpon the religious rule of life which S. Augustine reporteth to haue bene reuealed to his mother for him to follow M. Buny writeth That it vvas but a more careful indeuour in the vvay of godlines And page 212. he addeth to the same That it vvas but such as vve al saieth he are bound vnto But yet he that shal reade either S. Augustine him self or els Possidonius his scholler declaring the particulers of that rule which he saw S. Augustine obserue in life and prescribe vnto others he wil easily confesse I thinke that how soeuer the ministers of England may be bounde therunto by M. Bunis word in this annotation yet that they doe obserue but few partes therof in conuersation especially touching wiuing I am of opinion that M. Buny wil not denie S. Augustins rule to containe some-what more thē he and his fellowes at this day doe practise To like fond absurditie appertaineth that which is noted by him page 300. wher I affirming that Gods secret iudgement of ech mans particuler predestination is vncertaine to vs he noteth in the margent that calling and iustifying are very plaine and infallible tokens therof and so far is it not vncertaine to the faithful as who would saie that it were an easie mater for him that hath faith to know who are so called or iustified as is requisite to assure a man of his particuler predestination whereas notwithstanding Christ saith of the first that many are called vvhich are not chosen and of the second S. Paul saith in him self that he vvas guiltie of nothing and yet
life men can see and confesse that nothing may be ether begunne prosecuted or well ended without consideratiō and yet in this greate affaire of gayning heauen or falling into hell few thinke consideration greatelie necessarie to be vsed I might stand here to shew th' infinite other effectes and commodities of consideration as that it is the watche or l'arme-bell that stirreth vp and awaketh all the powers of our minde the match or tynder that cōceyueth and nourisheth the fyar of deuotiō the belloes that enkyndleth and inflameth the same the spurre that pricketh forward to all vertuous zelous and heroical actes and the thing in deede that gyueth both light and life motion to our soule Our Faith is confirmed increased by consideration of gods workes and miracles our Hope by cōsideratiō of his promisses and or the true performance therof to all them that euer trusted in hym our Charitie or loue of god by consideration of his benefites and innumerable desertes towardes vs our Humilitie by cōsideratiō of his greatenesse and of our owne infirmitie Our Courage Fortitude by cōtēplation of his assistance in all causes for his honour our Contempte of the world by consideration of the ioyes of heauen eternall and so all other vertues both moral and deuine doe take their heate and quickening and vital spirite from consideration By th' excercise of consideratiō and meditation holy Dauid sayeth that he felt a burning fyar to flame within his breast that is the fyar of zeale the fyar of feruour in religion the fyar of deuotion the fyar of loue towardes god and his neighbour And in an other place he sayeth that by the same excercise he svvept and purged his ovvne spirit which is to be vnderstoode from the dust of this world from the dregges of synne from the cōtamination and coinquination of humaine creatures for that consideration in deede is the verie fanne that seuereth and driueth away the chaffe from the corne For which cause we shall neuer reade of any holie man from the beginning of the worlde nether before Christ or after who vsed not much and familiarlie this moste blessed excercise of cōsideration pondering And for the first three Patriarches it shal be sufficient to remember the custome of yonge Isaac recorded in Genesis VVhich was to goe foorth towardes night into the fieldes ad meditādum that is to meditate consider and ponder vppon the workes and iudgementes and commādemétes of god And this he did being yet but a childe and vnmarryed far different from the custome of yong gétlemé now a dayes who frequent the fieldes to follow their vanities And as litle Isaac could not haue this custome but from his father Abraham so no doubt but he taught the same to his sonne Iacob and Iacob againe to his posteritie And as for Moyses and his successor Iosue it may easelie be imagined how they vsed this excercise by the most earnest exhortations which they made therof to others in their speech and writinges The good kinges of Iuda also notwithstāding their many great temporal affaires doe testifie of them selues cōcerning this excercise as Dauid almost euery where that the commandementes of god were his daylie meditation not onlie by day and that tota die all the day per singuios dies euerie day in matutino in the morning septie in die seuē tymes a day But also he insinuateth his custome by night meditatus sum nocte cum corde meo I doe meditate by night in my harte vppon thy commaundementeso Lord signifying hereby both his watchfulnes by night when other men were a sleepe and the hartie care that he had of this exercise which we esteeme so litle Salomon also king Dauides sonne so long as he liued in the grace and fauour of god obserued this excercise of his father and exhorteth other men to haue continual and daylie cogitation in this affaire VVhich if hymself had continued still it is liklie he had neuer fallen from god by women as he did The good king Ezechias is reported to haue meditated like a doue that is in silence solitarines with hymself alone which is the true way of profitable meditation Esaye testifieth of his owne watching by night in this excercise and how he did the same with his spirite alone in the verie bowels of his harte Holy Iob maketh mention not onlie of his maner of considering but what also he cōsidered what effect he found in hym self by the same First he considered as I said the wayes foot-stepes cōmandemetes of god thé his dreadful power to witt how no man was able to auerte or turne away his cogitation but that his sowle did what soeuer it pleased and by this sayeth he considerans eum timore sollicitor I am made sollicitous or watcheful with feare when I doe consider hym In which wordes he insinuateth two most excellent effectes of cōsideratiō first the feare of god of which it is writen salutis the saurus timor Drnini the feare of God is the treasure of saluation and the second that by this feare he was made sollicitous watchfull and diligent in gods seruice of whiche the prophet Micheas saith thus I vvil tell the ò man vvhat is good and vvhat our Lord requireth at thie handes to witt to doe iudgement and loue mercie and to vvalke sollicitous and vvatchfull vvith thie God But ò thou holie and blessed man Iob did this excercise of consideration bring foorth in thee so greate feare and terror of god and so carefull watchfulnes for obseruing his cōmandementes now I see well the cause why thou wrytest of thv self that thou dydste doubte and feare all thy workes and actions were they neuer so circumspect But what shall we say now a dayes most happie Sainte who do not doubt so much as our owne dissolute careles and inordinate actions who feele no terror of God at all nor doe vse anie one iote of watchfulnes in obseruing his commandementes trulie this proceedeth of nothing els but of inconsideration it proceedeth of lacke of knowledge both of god and of our selues For doubtelesse yf we knewe eyther of thes two thinges a-right as in deede neyther of them can be well vnderstoode without th other it could not be but that manie of vs would chaunge our wrong courses O merciful Lord what synful māin the world would lyue as he doth if he knew ether thee or hymself as he should doo I meane if he considered what thou arte what thou hast bene to other that lyued cōtinued in synne as he doth Not without greate cause cried so often and earnestlie to the that holy Doctor of thy church for obteyninge of thes two poynctes at thie handes vt cognoscam te vt cognoscam me that I may know thee and that I may know my selfe saith he that is that
he was worshipped as a God in that countrie and called by many Mercurius And that the Ethiopians learned circuncisioÌ„ of him which afterward alwayes they retained and so doe vntill this day And as for his miracles donne in Egypt his leading the people thence by the reade sea his liuing with them fortie yeares in the desert the heathen writers agree in al things with the scriptures sauing onely that they recoÌ„pt diuers things to the praise of Moyses which he hath not writen of him self adding also his description to witt that he was a longe taule man with a yeolowe bearde and longe heare Wherwith also accordeth Numenius Pythagoricus touching the actes of Moyses whose life he sayeth that he had reade in the auncientest recordes that were to be had But the fornamed Eupolemus goeth yet forwarde pursueth the storie of Iosue of the Iudges of Saul Dauid of SalomoÌ„ eueÌ„ vnto the building of the temple which he describeth at large with the particuler letters writeÌ„ about thatmatter the king of Tyrus which Iosephus sayeth were in his dayes kepte in the recordes of the TyriÌ„aÌ„s And with Eupolemê° agree Polyhister Hecataeus Abderita that liued serued iÌ„ warre with king AlexaÌ„der the great and they make mention amongest other thiÌ„ges of the inestimable riches of SalomoÌ„ and of the treasures which he did hyde and burie according to the fascion of that tyme in the sepulcher of his father Dauid which to be no fable though not mentioned by the scripture Iosephê° well proueth for that Hircanus the highe Priest and kinge of Iurie being besieged in Ierusalem by Antiochus surnamed Pius not manie yeares before Christs natiuitie to redeeme hym self and the cittie and to pay for his peace opened the said sepulcher of Dauid and fecht out of one parte therof three thousand Talentes in redy monie which amounte to six hundred thousand powndes Englishe if we accompt the talentes but at the least size of talentum Haebraicum And as for the thinges which ensued after Salomon as the diuision of the tribes among them selues and their diuers warres afflictions and transmigrations into other coÌ„tries manie heathen writers doe mention and recorde them and among other Herodotus and Diodorus Sieulus And the fornamed Alexander Polyhistor talking of the captiuitie of Babylon sayeth that Ieremie a Prophet tolde Ioachim his kinge what would befall hym and that Nabuchodonosor hearinge therof was moued therby to besiege IerusaleÌ„ Of the flight of Senacharib from the siege of Ierusalem how he was killed at his returne home by his owne childreÌ„ in the temple according to the prophetie of Esay and storie of the booke of kinges for that he had blasphemed the Lord God of Israel Herodotus witnesseth and that after his death he had a Statua or image of metal erected in his memorie with this inscription in greeke He that beboldeth me lett hym learne to be godlie Conferre Xenophon also in his seuenth booke de Cyropaedia and you shall see hym agree with Daniel in his narrations of Babylon And finallie I will conclude with Iosephus the learned Iewe that wrote imediatelie after Christs ascension and protesteth that the publique writinges of the Syriaus Chaldaeans Phenicians and innumerable hystories of the Graecians are sufficieÌ„t to testifie the antiquitie truth authoritie and certaintie of holie scriptures if there were no other proofe in the world besides The coÌ„clusion of the chapter vvith th' applicatioÌ„ Sect. 4. THus farre haue I treatede of the wayes and meanes which haue bene left to the world from the beginninge therby to know vnderstande their Maker In treating which point I haue stayed my self the longer for that it is the grouÌ„d foundatioÌ„ of all that is or maye be said hereafter It is the first final chiefest principle of all our eternal saluation or damnatioÌ„ and of the total weale or woe that must befail vs possesse vs for euer Which grounde and veritie if it be so certaine and euident as before hath bene shewed by all reason and proofe both diuine and humane and that the matter be so testified and proclamed vnto vs by all the creatures of heauen and earth and by the mouth and writing of our Creator hymself as no ignorance or blindnes can excuse the same no slouthfulnes dissemble it no wickednes denie it what remaineth then but to consider with our selues what seruice this God requireth at our hádes what gratitude what duetie what honour for our creation to th' eÌ„de that as we haue proued hym a most bountiful Creator so we may fynde hym a propitious iudge munificent rewarder For it is not probable that his diuine maiestie which hath appointed euerie other creature to some action for his owne glorie as hathe bene declared at large before should leaue mankinde onelie whiche is the worthiest of all the rest without obligation to his seruice In which one pointe not withstanding though neuer so cleare such is the fondnesse of our corrupt nature without gods holie grace fayled thos auncient wise men of the world of whom S. Paul speaketh so much in his epistle to the Romans taking compassion of their case and callinge them fooles and all their great learniÌ„ge philosophie meere fondnesse for that vvheras by the meanes before mentioned they came to knovv God they did not seeke to glorifie hym as appertained vnto God not yet did render hym due thankes but vanished avvaye in their cogitations c. That is they tooke no profitt by this knowledge of theirs but applied their cogitations vpon the vanities of this worlde more then vpon the honour and seruice of this their God For whiche cause S. Paul adioyneth presentelie in the same place that forso much as they did thus did not shew foorthe by their lyfe and workes that they had the knowledge of God in deede God deliuered them ouer to a reprobate sense and suffered them to fall into horrible synnes which S. Paul doth name and detest in all that chapter and finallie concludeth that their euerlasting perdition ensued principallie vpon this one pointe that wheras they knevv the iustice of God by all the wayes and argumeÌ„tes that before haue bene declared yet would they not vnderstand saith he that death was due to all such which liued in wickednes as they did And the same Apostle vpon consideration of thes matters wherin he standeth long for th' importance therof pronounceth in sine this general sentence with great asseueration and vehemencie of spirit that the vvrath of God is reucaled from heaueÌ„ vpon al impietie and iniustice of thos men vvho holde the knovvledge of God in vnrighteousnes that is who beig indued with the knowledge of God doe liue notwithstanding vnrighteouslie or as he saidbefore doe consume their dayes in vanitie not makiÌ„g accompt of the seruice which they doe owe to that God for their Creation and
finallie we may consider that Constantine was the first publique Christian Emperour and liued within 300. years after Christ whē the recordes of the Romās were yet whole to be seene He was a religious wise and graue Emperour and therfore would neuer haue bestowed so muche labour to confirme suche a thing at such a tyme to such an audiēce had not the matter bene of singuler importance And thus much of the second pointe touchinge prophetes among Gentiles There remaineth onlie a worde or two to be spokē of the thirde which is of the confession of deuils and Oracles concerning Christs comminge especiallie whē the tyme of his appearance drew neare and that they begā to forefeele his power and vertue Wherin as I might alleage diuers examples recorded by the Gentiles them selues so for that I haue bene somewhat longe in the former pointes and shall haue occasion to saye more of this matter in an other place hereafter I will touche onlie here two oracles of Apollo concerninge this matter Th' one wherof was to a priest of his owne that demaunded hym of true religion and of God to whom he answered thus in greeke ô thou unhappie priest vvhy doest thou aske me of God that is the father of all thinges and of this most renoumed kynges deare and onlie sonne and of the spirit that conteineth all c. Alas that spirit vvill inforce me shortelie to leaue this habitation and place of oracles Th' other oracle was to Augustus Gaesar euen about the verie tyme that Christ was redy to appeare in flesh For where as the said Emperour now drawinge into age would needes goe to Delphos and there learne of Apollo who should reigne after hym what should become of thinges whē he was dead Apollo would not answere for a greate space notwithstanding Augustus had bene verie liberal in making the greate sacrifice called Hecatombe But in th' ende when th' Emperour began to iterate his sacrifice againe and to be instant for an answer Apollo as it were inforced vttered thes straunge wordes vnto hym An Hebrue childe that ruleth ouer the blessed Gods commaundeth me to leaue this habitation and oute of hand to gett me to hel But yet doe you'departe in silence from our Aulters Thus much was Apollo inforced to vtter of his owne miserie and of the cōming of th' Ebrue boye that should putt hym to banishment But yet the deceptful spirit to holde still his credire would not haue the matter reueiled to many Wherupon Augustus falling into a greate musinge with hym self what this answer might importe returned to Rome and builded there an Aulter in the Capitole with this latine inscription as Nicephorus affirmeth Ara primogeniti Dei Th' Aulter of Godes first begotten sonne Thus then haue I declared how that the cōming of Gods sōne into the world was for tolde both to Iewe and Gentile by all meanes that possiblie in reason might be deuised that is by propheties signes figures ceremonies tradition and by the confession of deuils them selues Nor onlie that his comming was fortold but also why and for what cause he was to come that is to be a Saueour of the world to die for sinne to ordeine a new law and more perfect common wealth How also he was to come to witt in mans fleshe in likenes of sinne in pouertie humilitie The tyme likewise of his appearance was foresignified together with the maner of his birth life actions death resurrection and ascensiō And finallie nothing can be more desired for the fore knowledge of anie one thing to come then was deliuered vttered cōcernīg the Messias before Christ or Christians were talked of in the world Now thē remaineth it to consider examine whether thes particularities fortolde so lōg agoe of the Messias to come doe agree in Iesus whom we acknowledge for the true Messias And this shall be the subiect argument of all the rest of our speeche in this chapter Hovv the former predictions vvere fulfilled in Iesus at his being vpon earth Sect. 2. ALbeit in the pointes before recited which are to be fulfilled in the Messias at his comming we haue some controuersie and disagreemēt with the Iewe as hath bene shewed yet our principal contention in them all is with the Gentile and heathen that beleeueth no scriptures For that in diuers of the fornamed articles the Iewe standeth with vs and for vs offereth his life in defence therof as farre foorth as if he were a Christiā In so much that the Gētile oftē times is inforced to maruaile when he seeth a people so extremelie bent against an other as the Iewes are against Christiās and yet to stand so peremptorilie in defence of thos verie principles which are the proper causes of their disagreement But hereunto the Iew maketh answer that his disagreement from vs is in th' application of thos principles For that in no wise he will allowe that they were or may bee verified in Iesus And herein he standeth against vs much more obstinatelie then doth the Gentile For that the Gentile as soone as he commeth once to vnderstande and beleeue the propheties of scripture he maketh no doubt or difficultie in th' application thereof for that he seeth the same most euidentelie fulfilled in our Saueour Which is the cause that fewe or no Gentiles since Christs appearance haue come to be Iewes but that presentelie also they passed ouer to be Christians But the Iewe by no meanes wil be moued to yeeld albeit he haue neither scripture nor reason nor probabilitie for his defence Which among other thinges is a verie great argument to proue that Iesus was the true Messias in deed seing that among the markes of the true Messias set downe by Gods Prophetes this was one that he should be refused by the Iuishe Nation Herehence are those wordes of the Holie Ghost so longe before vttered The stone vvhich the builders refused is made the head stone of the corner this is donne by God and is maruailous in our eyes Hence is that great complainte of Esay touching th' incredulitie obstinacie of this people against their Messias at his comming which Moyses also longe before Esay expressed most effectuallie It maketh then not a litle for our cause gentle reader that the Iuishe Nation is so wilfullie bent against vs and that they refused Christ so peremptorilie at his being among them For whom so euer that Nation should receyue and acknowledge it were a great argument by scripture that he were not in deede the true Messias But yet to demonstrate 〈◊〉 worlde how litle shew of reason they haue in standing thus against their owne saluation and in refusing Iesus as they doe I will in as great breuitie as I may runne ouer the chief pointes that passed at his being vpon earth and therby examine by the testimonies of his greatest enimies whether the forsaid propheties and all other
Prophet of the great Gad. To thes predictions of Prophetes in Iurie and among the Gentiles doe agree the Doctours of the Iewes them selues in many places of their Thalmud to witte that the Messias shal be most wonderful in working miracles And in their publicke commentarie vpon Ecclesiastes they haue thes wordes All the former miracles of Prophetes and Saintes shal be nothing to the miracles of the Messias vvhen he coÌ„meth And thus much of the fortelling of Christes miracles But now for the fulfillinge therof in Iesus that is how thes predictions were perfourmed in the stupendious workes and actions of our Saueour ther is no difficultie For that besides the former testimonie of Iosephus which were sufficient in this case the Iewes them selues doe graunt recorde Iesus miracles in diuers treatises of their Tha'mud yea they make mentioÌ„ of many wonderful thinges which Iesus did that are not writen by our Euangelistes The same doth Mahomet in his Alcorane affirming Iesus the sonne of Marie to haue bene a great prophet and to haue wrought his miracles by the only power and spirit of God and that hym self was sent to confirme Iesus doctrine sauing only in the point of his godhead wherin he sayeth that Iesus went to farre and had a checke for the same at Gods hand when he returned to heauen Thus much doe thes enimies confesse of Iesus miracles Which as it is much coÌ„ming froÌ„ such witnesses so if they would either deny or dissemble the same they might be proued agaist theÌ„ by most euideÌ„t reasoÌ„s especiallie in two pointes wherin ther can be no probablitie of denial The first is the calling and retaining of his apostles and other followers wherof Iosephus also in the place before alleaged maketh mention as of a great miracle who were of diuers callinges states conditions trades and occupations in the world And yet all vpon the suddaine lefte both father mother wife children and other temporal respectes and followed hym who had nothing to gyue or promisse them in this world A man that neuer spake them fayre nor vttered doctrine that was not repugnant to the sensualitie of this life as may appeare by their owne writinges testimonies of hym A maÌ„ that was conténed by the better sorte as then it might seeme that is by the wise and learned of that countrie especiallie misliked by them that were in gouernment as a dangerous and troublesome man to the state One that had neither friendes in the world to beare hym out nor house to put his head in And yet not withstanding all this that worldlie men and women and some such also as were great sinners and loose liuers before should leaue all their worldlie hope staye and condition to follow such a man with so great inconuenieÌ„ces losses daungers and disfauours as they did and should coÌ„tinue with hym in all his afflictions and be content to die and lose their liues rather then forsake hym or abandone his seruice this I saye is such a miracle as neuer in the world fell out the lyke and must needes be grauÌ„ted by th' enimie to be supernatural The second point is of external thinges factes donne by Iesus aboue all power of humane abilitie in the sight knowledge of all the Iewes which factes were published by our Euangelistes and especiallie by S. Mathew in th' Hebrue tongue while yet the persons were aliue vpon whom they were wroughte or infinite other that might be witnesses therof As for example the raising of Lazarus in Bethania that was a village but a mile or two distant from Hierusalem at whose death and burial being a Gentleman manie Scribes and Pharysies must needes be present according to the Iuishe custome at that tyme reported by Iosephê° and they sawe hym bothe disceassed interred and the funeral feaste obserued for hym as also raised againe by Iesus after fower dayes of his burial With whom they did both eate and drinke and conuerse after his returne to life and euerie daye might beholde hym walking in the streetes of Hierusalem This storie I saye how could it be feigned So in like manner the raising of the Archisinagogues daughter whose name is affirmed to be Iairus with diuers other circumstances that doe make the thinge most notorious The raysing of the wydows soÌ„ne before the gare of the Citie of Naim in the presence of all the people that bare the Corps and stoode about it The healing of the Cripple in Hierusalé that had layé 38. yeares lame at the Pooles syde or bathe called Probatica which mira cle was donne also in the sight of almost infinite people The casting out of a legioÌ„ of deuils from a man that for manie years together was knowen to liue possessed in the mountaynes which deuills by peculier licence obtained of Iesus to enter into a heard of Swyne so presentelie caried two thousand of them awaye into the sea and drowned them Wherupon the whole countrie about of the people called Gerasines being striken with feare vpon sight of the fact besought Iesus most humblie to departe from their borders The feeding filling of more then 5000 men besides women and children with fiue barlie loues and two fishes onlie The turning of water into wine at the mariage of Cana in the presence of all the Guestes The healing of hym by a word onlie that had an incurable dropsie and this at the table of a principal Pharisie and in the sight of all that satt at dinner with hym Thes I saye and diuers other such miracles which were donne in the presence and sight of so infinite people and recorded by our Euangelistes at such tyme wheÌ„ manie desyred to discredit the same and might haue donne easelie by manie witnesses and authoritie if anie parte therof had bene subiect to calumniation can not in reason or probabilitie be doubted of And therfore I must conclude that seing thes thinges are aboue all power of humane nature and could not be donne but by the fingar and vertue of God hym self considering also that it is impossible that God should assiste or gyue testimonie to falshood it must needes insue that all was true and sincere which Iesus affirmed consequentelie seing he affirmed hym self to be the sonne of God and the true Messias it must needes follow by thes miracles that he was so in deede which is the ground of that speech of his to the faithlesse Pharysies if you vvill not beleeue my vvordes beleeue my deedes And thus much of Iesus life doctrine conuersation and miracles THERE REMAINETH now onlie the sowerth and last consideration of this section which is the passion resurrection and ascension of Iesus And aboute his passion there is litle or no controuersie for that all his enimies doe agree graunte that he was betrayed by his owne disciple apprehended afflicted and deliuered vp by the Iewes and finallie
is we see the Iuishe people abandoned and afflicted aboue al Nations of the world dispersed in seruilitie throughout al corners of other Nations without dignitie or reputation without king prince or common wealth of them selues prohibited by al Princes both Christian other to make their sacrifices wher they inhabite depriued of al meanes to attaine to knowledge in good literature wherby daily they fal into more grosse ignorance and absurdities against common reason in their later doctrine then did the most barbarous infidels that euer were hauing lost al sense and feeling in spiritual affaires al knowledge and vnderstāding in celestial thinges for the life to come hauing among them no Prophet no graue teacher no man directed by Gods holy spirite and finally as men forlorne and filled with al kinde of miserie doe both by their inward and external calamities preach denounce testifie to the world that Iesus whom they Crucified was the only true Messias and Saucour of mankinde and that his blood as they required lieth heauilie vpon their generatiō for euer Wherfore to conclude this whole discourse and treatise of the proofes and euidences of our Christian religion seing that by so manifolde and inuincible demōstratiōs it hath bene declared laied before our eyes that Iesus is the only true Saucour and redeemer of the world and consequently that his seruice and religion is the only waye and meane to please almightie God and to attaine euerlasting happines ther remaineth now to consider that the same Iesus which by so many Prophets was promised to be a Saucour was also foretolde by the self same Prophetes that he should be a Iudge and examiner of al our actions Which later point no one Prophet that hath forshewed his cōming hath omitted seriously to inculcate vnto vs. No not the Sibyls them selues who in euery place where they describe the most gracious cōming of the Virgins sonne doe also annexe therunto his dreadful appearance at the day of iudgmēt especially in thos famous Acrosticke verses wherof there hath bene so much mention before the whole discours vpon the words Iesus Christ the sonne of God Saucour and Crosse containeth nothing els but a large and ample description of his most terrible cōming infire and flame and conflagration of the world at that dreadful daie to take accompt of all mēs wordes actions and cogitations To which description of thes Pagane Prophetes is consonāt the whole tenour and cōtext of the olde Bible foreshewing euery where the dreadful Maiestie terrour and seueritie of the Messias at that day The new Testament also which tendeth wholy to comfort and solace mankinde and hath the name of Euangile in respect of the ioyful newes which it brought to the world omitteth not to put vs continually in minde of this point And to that ende both Iesus him self amiddest al his sweet and comfortable speeches with his Disciples did admonishe them often of this last daie and his Apostles Euangelistes Disciples after him repeated iterated and vrged this important consideration in al their wordes and writinges Wherfore as by the name and cogitation of a Saueour we are greatly stirred vp to ioye alacritie confidence and consolation so by this admonishment of Gods Saints and of Iesus himself that he is to be our Iudge and seuere examiner of al the minutes and moments of our life we are to conceyue iust feare and dread of this his second comming And as by the whole former treatise we haue bene instructed that the only waie to saluatiō is by the profession of Iesus religion so by this accompt that shal be demanded at our handes at the last daie by the Authour and first institutour of this religion we are taught that onles we be true Christiās indeed and doe performe such duties as this law and religion prescribeth vnto vs so farre of shal we be from receyuing any benefite by the name as our iudgment shal be the more grieuous and our final calamitie more intollerable For which cause I would in sincere charitie exhorte euery man that by the former discourse hath receyued any light and is confirmed in his iudgment concerning the truth of Christian religion to employ his whole endeuours for the attainemēt of the fruite and benefite therof which is by being a true and real Christian for that Christ him self foresignified that many should take the name without commoditie of their profession And to the ende ech man may the better knowe or coniecture of him self whether he be in the right way or no and whether he perfourme in deede the dutie required of a true Christian I haue thought conuenient to adioyne this chapter next following of that matter and therin to declare the particuler pointes belonging to that profession Which being knowen it shall be easie for euerie one that is not ouer partial or wilfullie bent to deceaue hym self to discerne of his owne estate and of the course and waye that he holdeth Which is a highe pointe of wisdome for all men to doe while they haue tyme least at the later daye we hauing passed ouer our liues in the bare name onlie of Christianitie without the substance doe finde our selues in the number of thos most vnfortunate people who shall crye Lord Lord and receaue no comfort by that confession HOW A MAN MAY IVDGE OR DISCERNE OF HIM SELF VVHETHER HE BE a true Christian or not VVith a declaration of the tvvo partes belonging to that profession vvhiche are beleefe and lyse CHAPT V. AS IN humane learning and sciences of this worlde after declaratiō made of the vtilitie possibilitie certaintie conueniencie and other qualities cōmendations and proprieties therof the next point is to shew the meanes and way wherby to attaine the same so much more in this diuine heauenly doctrine of Christian religion which concerneth our soule and euerlasting saluation for that we haue shewed before not only the most vndoubted truth wherupon it standeth but also that the knowledge therof is so absolutelie necessary as there is no other name or profession vnder heauen wherby mankinde can be saued but only this of Iesus it foloweth by order of good consequence that we should treate in this place how a man may attaine the fruite of this doctrine that is to saye how he may come to be a good Christian or if alredy he professe that name how he may examine or make trial of him self whether he be so in deed or not Which examination to speake in briefe consisteth wholie in consideration of thes two pointes First whether he beleeue vnfainedly the total summe of documēts mysteries left by Iesus his disciples in the Catholique Church and secondlie whether he performe in sinceritie the rules and preceptes of life prescribed vnto Christians for direction of their actions So that on thes two points we are to bestowe our whole speeche in this chapter AND FOR THE FIRST how to examine
good workes which his hand or hart may possibly performe Which kinde of life if it were exactly fulfilled in such sort as it was prescribed by Christ the authour of our profession most euident it is that the common weale of Christianitie should be a most heauenly blessed and Angelical estate vpon earth wherin no fraude no deceipt no malice no contention no wickednes iniustice or violence should raigue and consequētly either few or no tēporal lawes should be necessarie for punishment of the same For that by the only lawe of religion and conscience al would be simplicitie al puritie al truth and honestie concorde loue and charitie one towardes the other euē as we read that it fel out in the first daies and ages of Christian religion when this lawe of conscience was yet obserued But now for that the world hath abandoned commonlie in euery place thes two principal partes of Christian dutie I meane the resistance of synne and performance of good workes the most part of Christians are become more sensual and dissolute in maners and life then euer were the more ciuile part of Gentiles and Infideles which is a most intollerable and supreme dishonour to our Saueour that gaue his life for reducing vs to a better conuersatiō For which cause in al reason right and equitie the punishment of such vnworthie Christians must needs be farre greater at the later daie then of the verse Paganes who had not that light and assistance for their direction according to that speech of Christ to certaine ingrateful Townes places wherin he had preached woe be to thee Corozain woe be to the Bethsaida for that if the like thinges had bene done in Tyrus and Sidon which are heathen Cities that haue bene done in the they would haue repented therfore I tel you that it shal be easier for them in the daie of iudgement then for you Which point would God that men now adayes would attentiuely consider Secondly it may appeare by thes and other thinges before set doune what a maruelous different life the good and euil doe passe in this world and consequently how different a lot they are to receyue in the next from hym that rewardeth eche man as S. Paul saieth according to his actions either good or euil For first the vertuous Christiā doth not only abstaine from committing sinne especially that which diuines cal mortal which eche man by Gods assistance may eschewe but also by cōtinual resisting fightīg against the same he encreaseth daily and hourely his merite for the Crowne of heauē But the careles man by yeelding consent of hart to euery leude concupiscence that offereth it self doth not only not gaine any merite at al but heapeth vp sinne vpō sinne without ende or number Againe the careful man besides auoiding sinne the gaine which he gathereth by fighting in that combat performeth also infinite good workes at lest wise in hart and desire which is accepted by God for deedes wher further habilitie faileth But the lose Christiā neither in hart or deed doth any good at al but in place therof committeth infinite euils so that as the one employeth his whole mīde hart wordes and handes with al the forces and other habilities that God hath lent him to the doing of good and resisting of euil so the other bendeth al his powers both of bodie minde and fortune to the seruice of vanities the world and of his owne flesh and to the encrease of Christes enimies kingdome And hereby as the former encreaseth hourely in merite before God wherunto by his holie promisse belongeth encrease of grace in this life and of glorie in the life to come so the later cōtinually by all his thoughts wordes deeds and endeuours doth multiplie in stane frō time to time wherunto of Gods iustice doe appertaine both vengeance and damnation with the tormente of hel And in this contrarie course they passe ouer their liues for twentie thirtie fortie more or fewer yeares and so come to die eche man with his cōtrarie accompt which being such as I haue said can it be maruailous to any man liuinge if ther be so great diuersitie in their pavementes euerlastinge conditions for the world to come seing their dealinges recōninges were so opposite and vnequal in this life present Learne then my deare brother if thou be wise by thes and like considerations to awaken thy self while thou hast tyme. If thou finde by examination of the two forsaid partes of Christian dutie that hyterto thou hast walked avvrye hast not perfourmed the life required in that vocation thanke God for this so great a benefite as is the reuciling of thy daunger while yet ther is tyme and place to make amendes Many no doubt are this day in tormentes and shal be euerlastinglie who passed ouer their liues without euer thinking of thes affairs and if they had receyued so special fauour as thou doest now in hauing thes matters so particulerlie layed before the perhappes they had escaped thos eternal calamities wherin now they are fallen without possibilitie of redresse Vse then Gods mercie to thy gayne deare Christian and not to thy greater and more intollerable damnation Cast not awaye wilfullie that most precious Inel thy soule which Christ hath bought so dearlie and which he desireth so vehementelie to saue enriche with grace euer lasting glorie if thou wouldest yeeld the same into his handes and be content to direct thy life according to his most hoiie and sweet commaundementes OF THE ACCOMPT WHICH CHRISTIANS MVST YEELD TO GOD of the duties and offices before rehearsed As also the Maiestie seueritie terrour and other circumstances of that reconinge day vvith tvvo seueral times appointed for that purpose CHAPT VII AS IN euerie office and charge committed to a seruant in this life it is a principall point of wisdome to consider and beare in minde what accōpt reckonig shal be demaunded therof by him who placed him in that roome as also what nature and disposition his master is of in taking his audite that is whether exact or remisse facile or rigorous milde or sterne and whether he haue power to punishe at his pleasure if he finde hym faultie euen so it behoueth a careful Christian man in the charge of his life and dutie before mentioned and declared verie diligently to waighe and ponder with him self what maner of reckoning his Lord and Saueour wil require at his handes and in what termes either of rigour or lenitie facilitie or seueritie he will proceed with hym in that accompt or audite Which thing a prudēt man may easelie conceyue by consideration of thes two points which ensue First if he waighe the manner order and circumstances wherby his charge that is the lawe and rule of his conuersation was published and proclaymed by God vnto the world Which thing is set forth at large in the booke of Exodus wher is described with
loue and how can I haue the harte to offend thee hereafter seing thou hast preuented me so manie wayes with benefites euen when I demaunded not the same Can I haue hādes euermore to sinne agaīst thee which hast gyuen vp thine owne handes to be nayled on the crosse for me No no it is to great an iniurie agaīst thee ô Lord and woe worth me that haue dōneit so oftē heretofore But by thy holy assistāce I trust not to returne to such iniquitie for the time to come to which I beseeche the for thy mercie sake from thy holie throne of heauen to saye Amen OF WHAT OPINION WE SHAL BE CONCERNING THE MATTERS AFORsaid at the time of our death As also vvhat our state shal be at that passage and hovv different our iudgement from that it is novv CHAPT X. THE holy scriptures doe teach vs and experience maketh it plaine that during the time of this life the commodities prefermentes pleasures of the world doe possesse so stronglie the hartes of manie men and doe hold them chained with so forcible enchauntmentes being forsaken also vpon their iust desertes of the grace of God that saye and threaten what a man can and bring against then all the whole scripture euen from the begynning of Genesis to the end of the Apocalips as in decde it is al against synne and synners yet wil it preuaile nothing with them being in that lamentable case as either they beleeue not or esteeme not what so euer is saide to that purpose against their setled lyfe and resolution to the contrarie Of this we haue infinite examples in scripture as of Sodome and Gomorra with the cities ther about which would not heare the warninges that good I ot gaue vnto thē Of Pharao also and his court whom al that euer Moyses could doe ether by signes or sayinges moued nothing at al. Of Iudas in like maner who by no sweet meanes or sharpe threatninges vsed to him by his maister could be brought to change his wicked resolution But especially the holy Prophets sent by God from tyme to tyme to dissuade the people from their noughtie life and consequentlie to deliuer them from the plagues that hanged ouer them doe gyue abundant testimonie of this matter complaining cuerie where of the hardnes of synners hartes that wold not be moued with al the exhortations preachings promisses allurementes exclamations threatnings and thunderinges that they could vse The Prophet Zacharie shal testifie for all in this behalf who faieth of the people of Israel a litle before their destruction This sayeth the Lord of hostes iudge iustije wherunto presentlie he addeth And they vvould not attende but turning their backes vvent avvaye and stopped their eares to the ende they might not neare and they did obdurate their hartes as an adamant stone to the end they might not heare the lavve and the vvordes vvhich God did send in his spirite by the handes of the former Prophetes vvherby godes great indignatiō vvas stirred vp against them This then is and alwayes hath bene the maner of dissolute worldlinges and reprobare people to harden their hartes as an adamant stone against any thing that can be told them for the amendement of their liues and for the sauing of their soules Whiles they are in health and prosperitie they wil not know God as in an other place himself complaineth But yet as the Prophet saieth God wil haue his daye with thes men also when he wil be knowen And this is cognoscetur Dominus iudicia saciēs God wil be knowen when he begineth to doe iudgmēt which is at the daye of their death being in deed the next dore to their iudgement according as S. Paul testifieth saying it is appointed for al men once to die and after that ensevveth iudgement This I saye is the day of God most terrible sorowful and ful of tribulation to the wicked wherin God wil be knowen to be a righteous God and to restore to euerie man according as he hath donne vvhile he liued or as the Prophet describeth it he vvilbe knovven then to be a terrible God and such as one as taketh avvaye the spirite of princes a terrible God to the kinges of the earth At this daye as there wil be a great change in al other thinges mirth being turned into sorow laughinges into weepinges pleasures into paines stoutnes into feare pride into despaire and the like so especiallie wil there be a strange alteration in the iudgement and opinion of men for that the wisedome of God wherof I haue spoken in the former chapters and which as the scripture saieth is accounted folie by the vvise of this vvorld wil then appeare in her likenes and as it is in verie deede wil be confessed by her greatest enimies to be the onlie true wisedome and al carnal wisdome of worldlinges to be meere folie as God calleth it This the holie scripture setteth downe clerelie when it describeth the verie speeches and lamentations of the wise men of this world at the last daye concerning the state of holy men whom they despised in this life We senseles mē did esteeme their life to be mere madnes their end to be dishonorable but looke how they are now acconnted among the children of God and their portion is with the sainctes We haue erred from the waye of trueth and the light of righteousnes hath not shined before vs nether hath the sunne of vnderstanding appeared vnto vs. We haue weried out our selues in the waye of iniquitie and perdition and we haue walked craggie pathes but the waye of our Lord we haue not knowen Hytherto are the wordes of holie scripture wherby we may perceyue what great change and alteration of iudgement there wil be at the last daye from that which men haue now what consessing of folie what acknowledging of errour what hartie sorow for laboure lost what fruiteles repentance for hauing runne a-wrie O that men would ponder and consider attentiuely these thinges now VVe haue vveried out our selues saye thes miserable men in the vvayes of iniqnitie and perdition and vve haue vvalked craggie pathes What a description is this of lamentable wordlinges who beate their braines dailie and wearie out them selues in the pursute of vanitie and chasse of this worlde for which they suffer notwithstanding more paine often times then doe the iust in purchasing of heauen And when they arriue at the last daie to the gate of death weried and worne out with trouble and toyle they finde that al their labour is lost all their vexation taken in vaine For that the litle pelfe which they haue scraped together in this world for which they haue struggled and drudged so extremely wil auaile thē nothing at that instant but rather encrease exceedingly the burden of their afflictions Which afflictions shal be so manifold greeuous and intollerable in the wicked as no mind created
haue mercie of the saith God to Ierusalem by his prophet Ieremie or vvho vvil be sorovvful for the at this day vvho vvil goe to intreate for thie peace Thou bast abandoned me saith God thou hast gone from me and novv vvil I strech out my hand and kil the. And yet further by an other prophet he demādeth of wicked men VVhat vvil ye doe in this day of my visitation and of calamitie that commeth vpō you to vvhose helpe vvil ye flie vvher vvil ye leaue your glorie And in an other place expressīg yet more effectuallie their state and miserie he saith they shal crie to the Godes vvhom they serued in this life and they shal not saue them in this time of affliction that is they shal crie cal vpon their frēdes acquaintance wealth honour and other idoles which they serued more then God in this life but they shal receaue no help or comfort from them O deare Christian brother what difference of cogitatiōs what chāge of iudgmentes what discouerie of vanities wil this day bring Thy harte within thee wil now beginne to reason Loe heere is an end now of al my delites and worldlie prosperities Al my ioyes al my pleasures al my mirth al my pastimes are now finished Where are my friendes that were wont to laugh with me my seruātes wont to attende vpon me my children wont to disporte the time with me where are al my coches and horses wherwith I was wont to make so goodlie a shew the cappes and knees of people accustomed to honour me the troupes of suters following me where are al my daliances and trickes of loue al my pleasant musicke al my gorgeous buildinges al my costlie feastes and banquettinges And aboue al other where are now my deare sweete frindes who seemed they would neuer haue forsaken me But alas al are now gone haue left me heere alone to aunswere the reckoninge for al and none of them wil doe so much as to goe with me to iudgement or to speake one worde in my behalfe Woe worthe me that I had not foreseene this daye rather and so haue made better prouision for the same It is now to late and I feare me I haue purchased eternal damnation for a litle pleasure and haue lost vnspeakable glorie for a fleetinge vanitie O how happie and twise fortunate are they whoe so liue as they may not be a fearde of this daye I now see the difference betwixt the endes of good and euil maruaile not though the scriptures saye of the one the death of sainctes are precious And of the other the death of sinners is miserable O that I had liued so vertuouslie as some other haue donne or as I had oftē inspirations from God to doe or that I had done the good deedes I might haue donne how sweete and comfortable woold they be to me now in this my last extremest distresse To thes cogitations and ruful speeches my louing brother shal thie soule be driuen at this last howr of her departure if now thou preuent it not by wisdome and diligence For which preuention the spirit of God hath reueiled vnto vs two principal means the first wherof is the diligent excercise of good workes in this life wherunto Christ him self assureth a good and happie passage at our death For so he pronounced plainlie by a voice from heauen to his deare Apostle S. Iohn they shal novv rest repose from their labours for that their good deedes doe follovv them And holie Dauid the prophet expresseth the maner of a good mans departure more in particuler saying Dominus opem seret illi super lectum doloris cius God shal help and assist him vpon the bed of his sorow that is vpon the bed of his last departure which to a worldlie man may rightlie be called the bed of sorow for that it is nothing els but a collection and heape of al sorowes together The second meane wherby to preuent this sorowful day is continuallie to premeditate and hold in mind the coming therof as holie Iob did who saith of him self al the dayes of my life doe I attend the comming of my change or departure from this vvorld Out of which attētion premeditation doe proceede sundrie most excellent effectes and frutes for preuention of al euil that may insue at that day The first wherof is to stand in continual awe and feare of death as holie Dauid did who confessed of him self that the feare of death vvas fallen vpon him Out of which feare doth proceed a second effect of great weight in mans life named heedfulnes or sollicitude which the blessed mā Iob had by his fornamed meditation of death for so he saith of him self that by consideration he vvas made sollicitous vvith scare and therupon he addeth further that he doubted al his vvorkes In which case S. Paul also signifieth him self to be when he exhorted al men to be careful to doe good vvorkee vvhiles they haue time and for that this time is but short so to vse this present vvorld as though they vsed it not The third effect that followeth by the meditation of death is the vnderstanding of our owne basenes and vilitie wherunto S. Paul exhorted the Corinthians when he said vnto them Except you be reprobates you knovv your selues For he that thinketh often vpon the state of a dead man shal easilie confesse with saint Iames that our life is a vapor and with Esay that al the glorie of man is but as a flovver of the field And wil finallie say to him self with the wise man Quid superbit terra cinis Whie doth earth and dust ware proude and take so much vpon it Thes are three most excellent effectes that doe insue by frequent meditation and consideration of death But besides thes ther followeth also a fowerth which is the casting from vs of al superfluous worldlie cares which are commonlie in them that consider not ther ende according as the wise man warneth vs when he saith God hath giuen or permitted to the sinner affliction and superfluous care to scrape and gather together to leaue it to such as to God it shal best please And out of this effect is ingēdred by litle and litle and by degrees an other more high and excellent thing called the cōtempt of creatures for the loue of their Greator wherunto S. Paul was arriued when he wrote thos finie wordes I doe esteeme al thinges as dunge for the gaining of Christ. And from this proceedeth an other which is the sixt and last called the cōtempt or rather the loue and desire of death Which S. Paul also had attained vnto when he said of him self I doe desire to be dissalued and to be vvith Christ. And the holie prophet Dauid who said in the beginning as you haue heard that the feare of death vvas fallen vpon him came at
length to crie out my soule doth thirst after God that is the liuelie vvel-spring vvhen shal I come and appeare before the face of God So that from the feare of death which is the first effect that springeth of the remembrance meditation therof he was come now to the loue and most earnest desire of the same which is the highest degree of comfort and the most supreme felicitie that saintes doe arriue vnto in this life Endeuour then my deare Christiā brother by frequent and diligent premeditation of this passage to attaine to this felicitie or at least wise to some parte or degree therof Feare death now that thou maist not feare it then For as God by his holie spirite assureth the he that feareth novv shal be in securitie at the last in the day of his departure Nay as holie Iob further describeth the matter he shal laugh at that day whē other mē are in spoile famine he shal not feare the beastes of the earth his legue shal be with the stones of Nations that is he shal be no more moued or terrified with comming of death then stones are he shal see that his tabernacle shal be that day in peace he shal enter into his sepulcher in al aboundance as a mow of corne in the haruest time that is he shal departe hence in aboundance of al grace and merit at the houre of his death which to a vertuous man is the day of haruest wherin he shal reape the rewardes of his good deedes which he hath sowen in this life Thus describeth Iob the blessed departure of a godlie man cōcluding his whole discourse with this admonition and exhortatiue clause Ecce hoc ita est quod auditum mente pertracta Behold this thing is as I haue said which thou hauing vnderstoode passe it not ouer sleightlie but reuolue and discusse the same diligentlie in thie minde OF THE GREATE AND SEVERE PAINES AND PVNISHMENTES APPOINted by God for sinners after this life As also of tvvo kindes and sortes herof the one temporal for them that shal be saued th' other eternal for the damned CHAPT XI AMONGST all the meanes which God vseth towardes the children of men in this life to moue them to the resolution wherof I entreate the strōgest most forcible is the consideratiō of punishmentes prepared by him for rebellious sinners and transgressours of his cōmaundemēts Wherfore he vseth this motiue often as may appeare by al the prophetes who doe almost nothing els but threaten plagues and destruction to offendours And this meane hath oftentimes preuailed more then anie other that could be vsed by reason of the natural loue which we beare towardes our selues and consequentlie the natural feare which we haue of our owne danger So we reade that nothing could moue the Niniuites so much as the fortelling them of their imminent destruction And S. Iohn Baptist albeit he came in a simple and contemptible maner yet preaching vnto the people the terrour of vengeance to come and that the axe vvas novv put vnto the tree to cut dovvne for the fire al such as repented not he moued the verie publicanes souldiers to feare being otherwise people of verie harde metal in such sort as they came vnto him vpon this terrible embassage and asked what they should doe to auoide these punishmentes For which cause hauing now cōsidered in the former chapters of death and of godes seuere iudgment ensuing thervpon wherin euerie man hath to receyue according to his workes in this life it followeth that we consider also of the punishmentes which are appointed for thē that shal be founde faultie ī that accounte hereby at leastwise if no other consideration wil serue to induce Christians to this resolution of seruinge God For as I haue noted before if euerie man haue naturallie a loue of him self and desire to cōserue his owne ease then should he also haue feare of peril wherby he is to fal into miserie calamitie This expresseth S. Bernard verie excellently according to his wonte O man saieth he if thou haue left al shame which appertaineth to so noble a creature as thou art if thou feele no sorow as carnal men doe not yet loose not feare also which is founde eué in brute and sauage beastes We vse to loade an asse and to werie him out with laboure and he careth not because he is an asse but if thou wouldest thrust him into fire or flinge him into a ditch he would auoide it as much as he coulde for that he loueth life and feared death Feare thou then and be not more insensible thā a beast Feare death feare iudgment feare hel This feare is called the beginning of wisdome and not shame or sorow for that the spirite of feare is more potent to resist sinne then the spirite of shame or sorow Wherfore it is saide remember the ende and thou shalt neuer sinne that is remember the final punishmentes appointed for sinne after this life Thus far S. Bernarde First therfore to speake in general of the punishmentes reserued for the life to come if the scriptures did not declare in particular their greatnes vnto vs yet are there manie reasons to persuade vs that they are most seuere grieuous and intollerable For first as God is a God in al his workes that is to saye greate wounderful and terrible so especiallie he sheweth the same in his punishmentes being called for that cause in holy scripture Deus iustitiae God of iustice as also Deus vltionum God of reuenge Wherfore seing al his other workes are maiestical and exceeding our capacities we may likewise gather that his hande in punishment must be also most wonderful God himself teacheth vs to reason in this maner when he sayeth And vvil ye not then feare me and vvil ye not tremble before my face vvho haue set the sande for limites to the sea and haue giuen the vvaters a commaundemēt neuer to passe the same no not then vvhen they are most troubled and the vvaues therof most outragious As who would say if I be wonderful and doe passe your imagination in these woorkes of the sea and other of this world which you behould dailie then haue yee iust cause to feare me considering that my punishmētes are like to be correspondent to the greatnes of my other actions An other coniecture of the great and seuere iustice of God in punishing may be the consideration of his infinite and vnspeakable mercie which as it is the verie nature it self of God and consequently without ende or measure as his godhead is so is also his iustice And these two are the two armes as it were of his diuine Maiestie embracing kyssing one th' other as the scripture saieth And therfore as in a man of this world if we had the measure of one arme we might easely cōiecture the length of the
him to laie doune a price for vs which he so infinitely esteemed what shal we thincke that he wil doe vnto vs now we being made his owne by our redemption if we returne willingly vnto him whē onr receauing shal cost him nothing els but only a merciful looke vpon vs which is not so much from the infinite bowels of his botomeles mercie as is one droppe of water from the most huge gulfe of the maine Ocean sea And this shal suffice for this first point of Gods loue declared vnro vs by the three most sweete and comfortable names respectes of Creator Father and Redeemer NEXT AFTER VVHICH we are to consider in what maner God is accustomed to expresse and declare this loue of his in his dealings proceedīgs towards sinners And first of al the wise man hauing had long experience of this matter beginneth to describe and set it forth in this sort saing vnto God himself Thou O Lord doest dissemble the sinnes of men to geue vnto thē time of repentance And thē when they wil not vse this benefite of his forbearing but wil needs enforce him to punish and correct them he saieth further of this correction Such as vvilfully doe runne astraie O Lord and vvil not turne vnto the thou doest correct thē svveetly by litle litle admonishing and exhorting them to leaue their sinnes and to beleeue in thee Thes two pointes then of exceeding clemencie by the testimonie of the wise man are found in almightie God first to winke at the wicked life of men and to expect their conuersion with inspeakable patience and longanimitie according as also the Prophet Esay beareth witnes adioining the cause therof in thes wordes Your Lord doth attēd your conuersion to the end he may take mercie on you and therby be exalted And secondlie for the same respect when he is enforced by reason of his Iustice to chastice them yet doth he the same with such moderation and mildnes as alwaies in this life he reserueth place of pardon And to thes two we may adioine yet a third propertie of his mercie more admirable perhaps then the former which is as Tertulian excellently noteth that he being the partie offended yet first and principally desireth reconsiliation he hauing receaued the wrong and iniurie yet doth he most busely entreate for amitie attonment And wheras in al right and equitie he might denie vs pardon and for his power take reuenge of vs at his pleasure yet doth he not only offer vs peace of his owne accord but also sueth vnto vs by al means possible to accept therof humbling in a certaine maner his deuine Maiestie to our basenes and vilitie and behauing him self in this respect as a prince that were inamoured of his bondslaue and abiect seruant This might be declared by many of his owne speeches and doinges in holy Scripture but one place out of the Prophete Esaie shal serue for al wher almightie God so earnestly wooeth the conuersion of Ierusalem as no louer in the world could vtter more signes and testimonies of a hart inflamed and set on fire with loue then he doth towards that citie which so highly had offended him For first after many threats poured out against her if she did not returne lest she might perhapps fal into despaire he maketh this protestatiō in the beginning of his speech Indignatio non est mihi c. Angrie I ame not ò Hierusalem but what soeuer I haue spoken I haue spoken of good wil and loue Secondlie he entreth into this dispute and doubt with him self about punishing her for her sinnes what shal I doe Shal I tread her vnder my feete and put her to the fiar or els vvil she staie my puissant hand and make peace vvith me vvil she I saie make attonment vvith me After which doubt and cunctation he resolueth him self to chāge his maner of stile and to fal a litle to chide with her and then saith harken O yee deafe inhabitants of Ierusalem looke aboute you ye blind folke that vvil not see vvho is blind and deafe but my seruant that vvil not regard or listen to the messingers vvhich I send O thou vvhich hast opē eares vvilt thou not heare And then a litle after he beginneth to smooth and speake faire againe saing Euer since thou hast bene gratious glorious in mine eyes I haue loued the and for thy soule vvil I yeue vvhole natiōs Feare not for that I ame vvith the. Wherwith she being litle or nothing mooued he returneth to a sweet maner of complaint saing Thou hast enthralled me by thy sinnes and vvith thine iniquities thou hast greatly afflicted me Which being said and she somewhat wonne therby to loue him as it seemeth he turneth vnto her with this most comfortable and kind speech I ame he I ame he vvhich cancelleth thine iniquities for mine ovvne sake and vvil neuer thincke any more vpon thy sinnes Al which being done and they now reconciled and made fast frends together his diuine Maiestie beginneth a verie louing conference as it were and sweet expostulation with her saing in thes wordes Cai thou to memorie the things that are past and let vs iudge our selues here together Tel me if thou haue any thing vvherby thou maiest be iustefied Thy first parent vvas a sinner c. Wherat she being ashamed and hauing nothing in the world to answere for her self almightie God comforteth her and knitteth vp the whole matter in this most kind and amiable sort Feare not for I wil power out my spirite vpon the and vpon thy seed and my benediction shal be vpō thine ofspring thy children shal budde vp and florish as willoes planted by the water side Thus saieth the Lord and king of Israel the Lord of hostes that is thy redeemer I ame the first and the last and besides me ther is no other God Be mindful of this thou house of Iacob I haue dissolued and dissipated thy sinnes as a cloud is dissolued in the aire be mindful of this and haue an assured confidence Thus farre continueth the treatie betwene God and his citie of Ierusalem And now tel me deare Christian brother whether it be possible for any hart or tongue in the world to conceaue or expresse more waies or significations of most vehement good wil and burning affection then of Gods part in this treatie hath bene declared What louer or enamoured person vpon earth what passionate hart could wooe more earnestly sue more diligently sollicite more artificially complaine more pitifully expostulate more amiablie conferre more intrinsically remit offences more redely offer benefites more aboundantly conclude more sweetly and giue more pregnant testimonies of vnfeined loue or more assured certaintie of eternal league amitie thē doth almightie God vnto this natiō that so grieuouslie had offended him who wil not confesse now with the prophet Dauid that
which should haue many children crying to her at once for meate she hauing no bread at al or not sufficient to breake vnto them so the wicked man being greedilie called vpon without ceasing by almost infinit passions to yeld vnto their desires must needes be vexed and pitifullie tormēted especiallie being not able to satisfie any one of the least of their petitions An other cause of vexation in thes mē is for that thes passions of disordinate concupiscence be oftentimes contrarie the one to the other and doe demāde most opposite and contrarie thinges representing vnto vs most liuelie the confusion of Babel where one tongue spake against an other and that in diuerse and contrarie languages So we see oftentimes that the desire of honour saieth to his maister spend here but the passion of auarice saieth hold thy handes Lecherie saieth venture here But pride saieth No it may turne thee to dishonour Anger saieth reuenge thy self here but ambition saieth it is better to dissemble And finallie here is fulfilled that which the prophet saieth vidi iniquitatem contradictionem in ciuitate I haue seene iniquitie and contradictiō in the self same citie Iniquitie for that al the demandes of thes passions are most vniust for so much as they are against reason her self Contradictiō for that one contradicteth the other in their demandes From al which miseries God hath deliuered the iuste by geuing them his peace vvhich passeth al vnderstanding as the Apostle saieth and which the world can nether geue nor taste of as Christ hym self affirmeth And thus many causes may be alleaged now besides many other which I passe ouer to iustifie the veritie of our Saue ours wordes affirming that his yoke is svveet and easie to wit the assistance of grace the loue of God the light of vnderstanding the internal consolation the quiet of cōscience the confidēce therof proceeding the libertie of soule and bodie with the sweet rest and peace of our spirites both towardes God our neighbours and our selues By al which meanes helpes priuileges and singuler benefites the vertuous are assisted aboue the wicked as hath bene shewed and their way made easie light and pleasant TO AL VVHICH yet we may adioine one other great priuilege as the last but not the least comfort to them that walke vnder the yoke of Christs seruice and this is the promise and most assured expectation of reward to wit of eternal glorie and felicitie to the good and of euerlasting damnation and tormētes vnto the wicked O good God what a matter is this to comfort the one if their life were paineful and to afflict the other amiddest their greatest pleasures and swetest delectations The labourer when he thinketh of his good paye at night is encouraged to goe thorough with the heat of the day though it be painful vnto hym Two that should passe together towardes their countrie the one to receaue honour for good seruice done abrod th' other as prisoner to be arraigned of treasons committed in forraine dominions against his Soueraigne could not be alike merie in their inne vpon the way For albeit he that stood in danger should sing or make shew of courage and comfort and set a good face vpon the matter yet th' other might wel thinke that his hart had many a cold pul within hym as no doubt but al wicked men haue when they think with themselues of the life to come If Ioseph and Pharaos baker had knowē both their distinct lottes in prison to wit that on such a day one should be called furth to be made Lord of Egypt and th' other to be hanged vpon a paire of new gallowes they could hardly haue bene alike merie whiles they liued together in the time of their imprisonmēt The like may be sayed and much more truely of vertuous and wicked men in this world For when the one sorte doe but thinke vpon the day of death which to thē is to be the day of their deliuerance from this prison their hartes can not but leape for verie ioye considering what is her after to ensew vnto thē But th' other are afflicted and doe fal into melancholie and extreme desolation as oftē as mention or remembrāce of death is offered for that they are sure that it bringeth with it their eternal bane according as holy scripture saieth The vvicked mā being dead there remaineth no more hope vnto hym Wel then deare Christian brother if al thes thinges be so what should stay thee now at length to make this resolution wherunto I exhort thee wilt thou yet say notwithstanding al this that the matter is hard and the way vnpleasant or wilt thou beleeue others that tel the so albeit they know lesse of the matter then thy self Beleeue rather the word and promisse of thy Sauiour Christ which assureth thee the contrarie Beleeue the reasons before alleaged which doe proue it most euidentlie Beleeue the testimonies of them which haue experienced the matter in them selues as king Dauid S. Paul S. Iohn Euangelist and others whos testimonies I haue alleaged before cōcerning their owne proofe Beleeue many hundredes which by the holy grace of God are conuerted day lie in Christendome frō vicious life to the perfect seruice of their Lord al which doe protest that them selues haue found much more facilitie and comfort thē ether I haue said in this place or can say in the matter And for that perhaps thou mayest replie that such men as haue experiēced this in them selues are not now liuing in the place wher thou art to geue this testimonie of their owne experience I can and doe assure thee vpon my consciēce before almightie God that I haue had conserēce with no smal number of such persons my self and that to my singuler comfort in beholding the strong hand and exceeding bountifulnesse of Gods sweetnes towards them in this case Oh deare brother no tongue can expresse what I haue seene herin and yet sawe I not the least part of that which they inwardly felte But yet this may I say that they that attend in the Catholique Church to deale with soules in the holy sacrament of Confession are in deed thos of whom the prophet saieth that they vvorke in multitudes of vvaters and doe see the maruailes of God in the depth In the depth I say of mens conscieuces vttered with infinit multitudes of teares whē God toucheth the same with his holy grace Beleeue me good reader for I speake in truth before our Lord IESVS I haue seene so great and exceeding consolations in diuers great sinners after their conuersion as no hart can almost cōceaue and the hartes which receaued thē were hardlie able to-containe the same so abundātlie distilled doune that heauēlie dewe from the most liberal and bounteful hand of God And that this may not seme strange vnto thee thou must know that it is recorded of one holy man called
we heare or feele the same for that it is a signe of our election to that most glorious house of Godes eternal mansion BESIDES THIS matter of predestination and election there is yet an other thing of no smal comfort to the godlie afflicted founded on these wordes of almightie God cum ipso sum in tribulatione I am with him in tribulation Wherby is promised the companie of God him self in affliction and persecution This is a singular motiue saith S. Barnard to stirre men vp to embrace tribulation seing that euen in this world for good companie men aduenture to doe many hard and difficult things Ioseph was caried captiue into Egypt and God went downe with him as the scripture saieth yea more then that he went into the dongeon and was in chaines with him Sidrach Misach and Abdenago were cast into a burning fornace and presentlie there was a fourth sene that did beare them companie of whom Nabuchodonasor saieth thus did we not put three men onelie bound into the fire And his seruantes answered yea verilie Sir But behold sayeth he I see fower men vnbounde walking in the middest of the fire and the shape of the fourth is like the sonne of God Christ restored as he passed by a certaine beggar vnto his sight which had bene blind from his natiuitie For which thing the man being soone after called in question and speaking somewhat in the praise of Christ for the benefit receaued he was cast out of the sinagoge by the pharasies Wherof Christ hearing sought him out presentlie and conforting his hart bestowed vpon him the light of minde much more of importāce then that of the bodie geuen vnto him before By this and like examples it appeareth that a man is no sooner in affliction and tribulation for iustice sake but streight waie Christ is at hand to beare him companie and if his eyes might be opened as the eyes of Elizeus his disciple was to see his companions the troupes of Angels I meane which attend vpon their Lord in this his visitation no doubt but his hart wold greatlie be comforted therwith BVT THAT which the eye can not see the soule feeleth that is she feeleth the assistance of Gods grace amiddest the depth of al tribulations This he hath promised againe and again this he hath sworne and this he performeth most faithfullie to al those that suffer meeklie for his name This S. Paul most certainlie assured him self of when he saied that he did glorie in al his infirmities and tribulations to the end that Christ his vertue might dwel in him that is to say to the end that Christ should assist him more abundantly with his grace Cūenim infirmor tunc potens sum for when I am in most infirmitie then am I most strong saith he That is the more tribulations and afflictions are layed vpon me the more potent is the aide of Iesus Christ his grace vnto me And therfore the same Apostle writeth thus of him self and of al th' other Apostles together VVe suffer tribulation in al things but yet vve are not distressed vve are brought into perplexities but yet vve are not forsaken vve suffer persecution but yet vve are not abandoned vve are throvvē dovvne to the ground but yet vve perish not This thē ought to be a most sure and secure staffe in the hand of al Christians afflicted that whatsoeuer befal vnto them death or life yet the grace of almightie God wil neuer faile to hold them vp beare thē out therin for most true and certaine is that saying of S. Austen so often repeated by him in his workes that God neuer forsaketh anie man except he be reiected and forsaken by man first FOR THE LAST reason of comfort in affliction I wil ioine two thinges together of great sorce and efficacie in this matter The first wherof is the expectation of rewarde th' other is the shortnes of time wherein we haue to suffer both are touched by S. Paul in one sentence when he saith that a litle and momentanie tribulatiō in this vvorld vvorketh an eternal poise of glory in the hight of neauen By momentanie he sheweth thē litle time we haue to suffer and by eternal poise of glorie he expresseth the incomprenensible greatnes of the reward prepared in heauen for recompence of that suffering Christ also ioineth both thes comfortes together whē he saieth Behold I come quicklie and my revvard is vvith me In that he promiseth to come quicklie he signifieth that our tribulation shal not enduie long and by that he bringeth his reward with him he assureth vs that he wil not come emptie hāded but redie furnished to recompence our labour throughly And what greater meanes of encouragement deare brother could he vse then this If a man did beare a verie heauy burden yet if he were sure to be wel paied for his labour and that he had but a litle way to 〈◊〉 the same he would straine him self greatlie to goe through to his waies end rather then for sparing so short a labour to leese so large and so present a reward This is our Lordes most mercirul dealing with vs to comfort vs in our affliction and to animate vs to hold out māfully for a time though for the present the poise seeme heauie on our shoulders The comming of our Lord is euen at hand and the iudge is before the gates who shal refresh vs and wipe away al our teares and place vs in his kingdom to reape ioy without fainting And then shal we prooue the saying of holy S. Paul to be true That the sufferinges of this vvorld are not vvoorthie of that glorie vvhich shal be reuealed in vs. And this may be sufficient for the reasons left vs of comfort in tribulation and affliction The fourth part AND THVS now hauing performed the first three partes before promised there remaineth onelie to saye a worde or two of the fourth which is what we haue to doe for our partes in time of persecution tribulation and affliction And this might be dispatched in saying onelie that we haue to conforme ourselues to the wil and meaning of almightie God vttered before in the causes of tribulation But yet for more ease and better remembrance of the same I wil breeflie runne ouer the principal pointes that are to be borne in memorie AND FIRST of al we should indeuour to aspire vnto that perfectiō wherof our Sauiour speaketh wherunto he exhorteth vs when he saith gaudete exultate reioyse and triumph in your aduersities Or els if our corrupt and lumpish nature wil not permit vs to arriue vnto this so singular a perfectiō yet ought we at least wise to performe that which the Apostle so expresly commandeth when he saieth omne gaudium existimate cum in varias tentatianes incideritis esteeme it a matter worthie of al ioye when ye fal into diuers temptations
men that knew wel what they saied and had often tasted of affliction them selues and therfore could say of their owne experience how infallible Gods assistance is therin To this supreme courage magnanimitie and Christian fortitude the scripture exhorteth vs when it saieth If the spirit of one that is an authoritie doe rise against thee see thou yeeld not from thy place vnto him And againe an other scripture saith striue for iustice euen to the losse of thy life and stand for equitie vnto death it self God shal ouerthrow thine enemies for thee And Christ him self yet more effectually recom nēdeth this matter in thes wordes I say vnto you my freendes be not a fearde of them vvhich kil the body and aftervvard haue nothing els to doe against you And S. Peter addeth further 〈◊〉 cōturbemini That is doe not onely not feare them but which is lesse doe not so much as be troubled for al that flesh and blood cā doe against you Christ goeth further in the Apocalips and vieth maruailous speeches to entise vs to this forticude For thes are his wordes he that hath an eare to heare let him heare what the spirit saith vnto the churches To him that shal conquere I wil geue to eate of the tree of life which is in the paradise of my God This saieth the first and the last he that was dead and now is a liue I know thy tribulation and thy pouertie but thou art riche in deed and art blasphemed by thos that say they are true Israelites and are not but are rather the Sinagogue of Satan Feare nothing of that which you are to suffer behold the deuil wil cause some of you to be thrust into prison to the end you may be tempted you shal haue tribulation for tēne daies But be faithful vnto death and I wil geue the a croune of life He that hath an eare to heare let him heare what the spirit saieth vnto the churches He that shal ouercome shal not be hurt by the second death And he that shal ouercome and shal keepe my workes vnto the end I wil geue vnto him authoritie ouer nations euen as I haue receaued it from my father and I wil geue him besides the morning starre He that shal ouercome shal be appareled in white garmentes and I wil not blot his name out of the booke of life but wil confesse his name before my father and before his Angels Behold I come quicklie hold fast that thou hast lest an other man receaue thy croune He that shal conquere I wil make him a pillar in the temple of my God he shal neuer goe foorth more and I wil write vpon him the name of my God and the name of the citie of my God which is new Ierusalem He that shal conquere I wil geue vnto him to sit with me in my throne euen as I haue conquered and doe sit with my father in his throne Hitherto are the wordes of Christ to S. Iohn And in the end of the same booke after he had described the ioyes and glorie of heauen at large he concludeth thus And he that fate on the throne said to me Write thes wordes for that they are most faithful and true Qui vicerit possidebit haec ero illi Deus ille erit mihi 〈◊〉 timidis autem incredulis c. pars illorum erit in stagna ardenti igne sulphure quod est mors secunda He that shal conquer shal possesse al the ioyes that I haue here spokē of and I wil be his God and he shal be my sonne But they which shal be fearful to sight or incredulous of thes thinges that I haue saied their portiō shal be in the lake burning with fire and brimstone which is the second death Here now we see both allurements threates both good and euil life death the ioyes of heauen and the burning lake of hel proposed vnto vs. We may streach out our handes vnto which we wil. If we fight and conquere as by Gods grace vve may then are we to enioy the promises laid doune before If we shew our selues ether vnbeleuing in thes promises or feareful to take the sight in hand being offered vnto vs then fal we into the danger of the contrarie threates euen as S. Iohn affirmeth in an other place that certaine noble men did amōg the Iewes who beleeued in Christ but yet durst not confesse him for feare of persecution HERE THEN must ensew an other vertue in vs most necessary to al tribulation and affliction and that is a strong firme resolution to stand and go through what opposition or contradiction soeuer we find in the world ether of fauning flatterie or of persecuting crueltie This the scripture teacheth crying vnto vs esto firmus in via domini Be firme and immouable in the way of our Lord. And againe State in side 〈◊〉 agite Stand to your faith playe the men And yet further conside in Deo mane in loco 〈◊〉 Trust in God and abide firme in thy place And finally 〈◊〉 nō dissoluantur 〈◊〉 vestrae Take courage vnto you and let not your handes be dissolued from the worke you haue begonne This resolution had the three children Sydrach Misach Abdenago when hauing heard the flattering speech and infinite threates of cruel Nabuchodonasor they answered with a quiet spirit O king we may not answere you to this long speech of yours For behold our God is able if he wil to deliuer vs from this furnace of fire which you threaten and from al that you cā doe othervvise against vs. But yet if it should not please him so to doe you must know Sir king that we doe not worshippe your goddes nor yet adore your golden Idole which you haue set vp This resolution had Peter and Iohn who being so often brought before the councel and both commanded threatned and beaten to the end they should talke no more of Christ they answered stil Obedire oportet Deo magis quam hominibus we must obey God rather then men The same had S. Paul also when being requested with teares of the Christians in Cesarea that he wold forbeare to goe to Ierusalem for that the holie Ghost had reuealed to manie the troubles which expected him there he answered what meane you to wepe thus and to afflict my hart I am not onelie readie to be in bondes for Christs name in Ierusalem but also to suffer death for the same And in his epistle to the Romanes he yet further expresseth this resolution of his when he sayeth what thē shal we saye to these thinges if God be with vs who wil be against vs who shal separate vs from the loue of Christ shal tribulation shal distresse shal hungar shal nakednes shal peril shal persecution shal the sworde I am certaine that nether death nor life nor
wrake A day and a night was I in the bottome of the sea oftentimes in iourneys in dangers of fluddes in dāgers of theeues in dangers of Iewes in dāgers of Gentiles in dangers of the citie in dāgers of wildernes in dangers of sea in dangers of false brethren in labour and trauaile in much watching in hungar and thirst in much fasting in cold and lack of clothes and besides al thes external thinges the matters that dailie doe depēd vpō me for my vniuersal care of al Churches By this we may see now whether Christs holy Apostles taught vs more by wordes then they shewed by their owne examples about the necessitie of suffering in this life Christ might haue prouided for them if he would at leastwise thinges necessarie to their bodies and not haue suffered them to come into thes great extremities of lacking clothes to their backes meate to their mouthes and houses to pat their heades in He that gaue thē authoritie to doe so manie other miracles might haue suffered them also to haue procured sufficient maintenance for their bodies which should be the first miracle that worldly men would worke if they had such authoritie Christ might haue saied to Peter when he sent him to take his tribut from out of the fishes mouth take so much more as wil suffice for your necessary expēces when you trauaile ouer foraine countries But he woulde not nor yet diminish the great afflictions which I haue shewed before though he loued them as dearely as euer he loued his owne soule Al which was done as S. Peter interpreteth to geue vs example what to folow what to looke for what to desire what to comsort our selues in amiddest the greatest of al our tribulatiōs Saint Paul vseth this as a principal consideration when he writeth thus to the Hebrewes vpon the recital of the sufferinges of other saintes before thē Wherfore we also brethren saieth he hauing so great a multitude of witnesses that haue suffered before vs let vs lay of al burdens of sinne hanging vpon vs and let vs runne by patience vnto the battaile offered vs fixing our eyes vpon the authour of our saith and fulfiller of the same IESVS who putting the ioyes of heauen before his eyes sustained patiētly the Crosse contemning the shame and confusion therof and therfore now sitteth at the right hand of the seate of God Thinke vpon him I say which sustained such a contradictiō against him self at the hādes of sinners be not wearie nether faint yee in courage For you haue not yet resisted against sinne vnto blood and you haue for gotten perhaps that comfortable saying which speaketh vnto you as vnto children My sonne doe not contemne the discipline of our Lord and be not vvearie vvhee thou art chastised of him For whom God loueth he chastiseth and he whippeth euery sonne whom he receaueth Perseuer therfore in the correctiō laied vpon you God offereth him self to you as to his children For what child is there whom the father correcteth not if you be out of correction wherof al his children are made partakers then are you bastardes not children Al correction for the present time when it is suffered seemeth vnpleasant and sorowful but yet after it bringeth foorth most quiet fruite of iustice vnto them that are exercised by it Wherfore strengthen vp your wearie handes and loosed knees make way to your feete c. That is take courage vnto you and goe forward valiantly vnder the Crosse laied vpon you This was the exhortation of this holy captaine vnto his countrie man souldiers of IESVS Christ the Iewes Saint Iames the brother of our Lord vseth an other exhortation in his Catholike epistle to al Catholikes not much different from this Be you therfore patient my brethren saith he vntil the cōming of our Lord. Beholde the husbandman expecteth for a time the fruite of the earth so pretious vnto him bearing patientlie vntil he may receaue the same in his season be you therfore patient and comfort your hartes for that the cōming of our Lord wil shortlie draw neere Be not sadde and complaine not one of an other Beholde the Iudge is euen at the gate Take the prophetes for an example of labour and patience who spake vnto vs in the name of God Beholde we account them blessed which haue suffered You haue heard of the sufferance of Iob and you haue seene Isa e that our Lord is merciful and ful of compassion I might here alleage many things more out of the scripture to this purpose for that the scripture is moste copious herein and in verie deed if it should al be melted and poured out it would yeld vs nothing els almost but touching the crosse and patient bearing of tribulatiō in this life But I must end for that this chapter groweth to long as the other did before And therfore I wil onelie for my conclusion set down the confession and most excellent exhortation of olde Mathathias in the time of the cruel persecution of Antiochus against the Iewes The storie is thus reported in the scripture At that time the officers of Antiochus said vnto Mathathias thou art a prince of greatest estate in this citie adorned with children and brethern come thou therfore first and doe the kinges commādement as other men haue done in Iuda and Ierusalem and thou and thy children shal be the kings freends and enriched with gold and siluer and many giftes frō him Wherto Mathathias answered with a loude voice if al nations should obey Antiochus to depart from the obedience of the lawes of their auncestours yet I my children and brethern wil folow the lawes of our fathers Let God be merciful vnto vs at his pleasure c. And the daies came of Mathathias his death and then he saied vnto his children Now is the time that pride is in her strength Now is the time of chastisemēt towardes vs the time of euersion indignation is come Now therfore ô Children be you zelous in the lawe of God yeld vp your liues for the testament of your fathers remember the workes of your auncestours what they haue done in their generations and so shal you receaue great glorie and eternal name Was not Abraham found faithful in time of temptation and it was reputed vnto him for iustice Ioseph in time of his distresse kept Gods commandementes and was made Lord ouer al Egypt Phinees our Father for his zeale towardes the lawe of God receaued the testament of an euerlasting presthode Iosue for that he fulfilled Gods word was made a captaine ouer al Israel Caleb for that he testified in the Church receaued an inheritance Dauid for his mercie obteined the seat of an eternal kingdome Elias for that he was zealous in zeale of the lawe was taken vp to heauen Ananias Azarias and Misael through their beleefe were deliuered from the flame of the fire Daniel for
men that is God shal permit wicked mē to fal into snares which are as plentiful in the world as are the droppes of raine which fal doune from heauē Euery thing almost is a deadly snare vnto a carnal and loose harted mā Euery fight that he seeth euery word that he heareth euery thought that he conceaueth his youth his age his freendes his enemies his honour his disgrace his riches his pouertie his compagnie keeping his prosperitie his aduersitie his meate that he eateth his apparel that he weareth al are snares to draw him to destruction that is not watchful Of this then and of the blindnes declared before doth folow the last and greatest miserie of al other which can be in this life And that is the facilitie wherby worldly men doe runne into sinne For truely saieth the scripture miseros facit populos peccatum Sinne is the thing that maketh people miserable And yet how easily men of the world doe commit sinne and how litle scruple they make of the matter Iob signifieth when talking of such a man he saieth bibit quasi aquam iniquitatem He suppeth vp sinne as it were water that is with as great facilitie custome ease aduētureth he vpō any kind of sinne that is offered him as a man drinketh water when he is a thirst He that wil not beleeue the saying of Iob let him proue a litle by his owne experience whether the matter be so or no. Let him walke out into the streetes behold the doinges of men vew their behauiour cōsider what is done in shoppes in halles in consistories in iudgement seates in palaces and in cōmon meeting places abroad what lying what slandering what deceiuing there is He shal find that of al things wherof men doe make any accōpt in the world nothing is so litle accounted of as to commit a sinne He shal see iustice solde veritie wrested shame lost and equitie despised He shal see the innocent condemned the guiltie deliuered the wicked aduaunced the vertuous oppressed He shal see many theeues florish many vsurers beare great sway many murderers and extorsioners reuerenced and honoured many fooles put in authoritie and diuers which haue nothing in them but the forme of men by reason of money to be placed in great dignities for the gouernmēt of others He shal heare at euerie mans mouth almost vanitie pride detraction enuie deceit dissimulation wantōnesse dissolution lying swearing periurie and blaspheming Finally he shal see the most part of men to gouerne them selues absolutely euen as beastes doe by the motion of there passions not by law of iustice reason celigion or vertue The. 5. pointe of the parable OF THIS DOTH ensue the fifte point that Christ toucheth in his parable and which I promised here to handle to wit that the loue of this world choketh vp and strangleth euerie man whom it possesseth fromal celestial and spiritual life for that it filleth him with a plaine contrarie spirite to the spirite of God The Apostle saieth Si quis spiritum Chrsti non habet hic non est cius If any man haue not the spirit of Christ this felow belongeth not vnto him Now how contrarie the spirite of Christ and the spirite of the world is maie appeare by the twelue fruites of Christs spirite reckned vp by S. Paul vnto the Galathians to wit Charitie which is the roote and mother of al good workes Ioye in seruing God peace or trāquilitie of minde in the stormes of this world Patience in aduersitie Longanimitie in expecting our reward Bogitic in hurtig no man Benignitie in sweete behauiour Gentlenes in occasion geuē of anger Faithfulnes in performig our promises Modestie without arrogancie Continencie from alkind of wickednes Chastitie in conseruing a pure minde in a cleane and vnspotted bodie Against thes men saith S. Paul there is no lavv And in the verie same chapter he expresseth the spirite of the world by the contrarie effectes saying the worcks of flesh are manifest which are fornication vncleannes wantonnes lecherie idolatrie poysonninges enemities contentious emulations wrath strife dissention sectes enuie murder drōkennes glutonie and the like of which I fortel you as I haue tolde you before that those men which doe such things shal neuer obteine the kingdome of heauen Here now may euery man iudge of the spirit of the world and of the spirit of Christ and applying it to him self may coniecture whether he holdeth of the one or of th' other S. Paul geeueth two pretie short rules in the very same place to trye the same The first is They vvhich are of Christ haue crucifie ltheir flesh vvith the vices concupisconces therof That is they haue so mortified their owne bodies as they commit none of the vices and sinnes repeated before nor yeld not willinglie vnto the concupiscences or temptations therof The second rule is if vve liue in spirite then let vs vvalke in spirit That is our walking behauiour is a signe whether we be aliue or dead For if our walking be spiritual such as I haue declared before by the twelue fruites therof then doe we liue and haue life in spirite but if our workes be carnal such as S. Paul now hath described then are we carnal and dead in spirite nor haue we any thing to doe with Christ or portion in the kingdome of heauē And for that al the world is ful of those carnal workes and bringeth forth no fruites in deede of Christs spirit nor permitteth them to grow or prosper within her thence is it that the scripture alwaies putteth Christ and the world for opposite and open enemies Christ him self saith that the vvorld can not receaue the spirit of trueth And againe in the same Euangelist he saieth that nether he nor anie of his are of the world though they liue in the world And yet further in his most vehement prayer vnto his father Pater iuste mundus te non cognouit iust father the world hath not knowen thee For which cause S. Iohn writeth If any man loue the vvorld the loue of the Father is not in him And yet further S. Iames that vvbs soeuer desireth only to be a sreend of this vvorld is therby made an enemie to God What wil worldly mē saie to this S. Paul affirmeth plainlie that this world is to be dāned And Christ insinuateth the same in S. Iohns gospel but most of al in that wonderful fact of his whē praying to his Father for other matters he excepteth the world by name Non promun lo saith he I doe not aske mercie and perdone for the world but for those which thou hast geuen me out of the world Oh what a dreadful exception is this made by the Sauiour of the world by the lambe that taketh awaie al sinnes by him that asked perdone euen for his tourmentours and crucifiers to except I saie now the world
for God called not him self a iust iudge for nothing If the matter had bene so secure as many men by flatterie doe persuade themselues it is S. Peter would neuer haue said vnto Christians now baptized VValke you in scare during the time of this your earthely babitation Nor S. Paul to the same men VVorke your ovvne saluation in feare trembling But here perhappes some men wil aske me how then docth the same Apostle in an other place say That God hath not geuen vs the spirit 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 liue in feare onely for dreade of punishment without loue but it is a spirit of loue ioined with the feare of childrē wherby they feare to offend their father not onely in respect of his punishment but principally for his goodnes towardes them and benefites bestowed vpon them This S. Paul declareth plainly to the Romanes putting the differēce betwene seruile feare and the feare of children you haue not receiued againe the spirit of seruitude saith he in feare but the spirit of adoption of children vvherby vve crie to God Abba father He saith here to the Romanes you haue not receiued againe the spirit of seruitude in feare because their former spirite being gentiles was onely in seruile feare for that they honoured and adored their Idoles not for any loue they bore vnto them being so infinit as they were and such not able leudnes reported of them I meane of Iupiter Mars Venus and the like but onely for feare of hurt from them if they did not serue adore and honour them S. Peter also in one sentence expoandeth al this matter For hauing said timorem corum ne timueritis feare not their feare meaning of the seruile feare of wicked men he addeth presentlie Dominum autem Christum sanctificate in cordibus vestris c. cum modestia timore conscientiam habentes bona That is doe you sanctifie our Lord IESVS Christ in your hartes hauing a good conscience with modestie and feare So that the spirit of seruile feare which is grounded onely vpon respect of punishment is forbidden vs but the louing feare of children is commaunded And yet also about this are there two things to be noted The first that albeit the spirite of seruile feare be forbiden vs especiallie whē we are now entered into the seruice of God yet is it most profitable for sinners and for such as yet doe but beginne to serue God for that it moueth them to repētance to looke about them for which cause it is called by the wiseman the beginning of vvisdome And therfore both Ionas to the Niniuites and S. Iohn Baptist to the Iewes and al the prophets to sinners haue vsed to stirre vp this feare by threatning the daungers and punishmentes which were imminent to them if they repented not But yet afterward when men are cōuerted to God and doe goe forward in his seruice they change euery day this seruile feare into loue vntil they arriue at last vnto that state wher of S. Iohn saith that perfecti loue or charitie expelleth feare Wherupon S. Austen saieth that feare is the seruant sent before to prepare place in our hartes for his mistres which is charitie Who being once entered in and perfectly placed feare goeth out againe geueth place vnto the same But where this feare neuer entereth at al there is it impossible for charitie euer to come and dwel saieth this holy father The second thing to be noted is that albeit this feare of punishment be not in verie perfect men or at leastwise is lesse in them then in others as S. Iohn in the place before alleaged teacheth yet being ioined with loue reuerence as it ought to be it is most profitable and necessary for al common Christians whose life is not so perfect nor charitie so great as that they haue that perfection wherof S. Iohn speaketh This appeareth by that that our Sauiour Christ persuaded also this feare euen vnto his Apostles saying Feare you him vvhich after he hath slaine the bodie hath povver also to send both bodie and soule vnto hel fire this I saye vnto you feare him The same doth S. Paul to the Corinthians whoe were good Christians laying downe first the iustice of God therupō persuading thē tò feare Al vve saith he must be presēted before the tribunal seat of Christ to receiue ech man his proper desertes according as he hath done good or euil in this life And for that vve knovve this vve doe persuade he feare of our Lord vnto men Nay that which is more S. Paul testifieth that notwithstanding al his fauours receiued frō God he retained yet him self this feare of Gods iustice as appeareth by those wordes of his I doe chastise my bodie and doe bring it into seruitude least perchance vvhen I haue preached to others I become a reprobate myself Now then my frend if S. Paul stoode in awe of the iustice of God notwithstāding his Apostleshipp and that he was guiltie to him self of no one sinne or offence as he protesteth what oughtest thou to be whose conscience remaineth guiltie of so many misdeedes and wickednes This knovv you saieth S. Paul that no fornicatour vncleane person couetous man or the like can haue inheritāce in the kingdome of Christ. And immediatly after as though this had not bene sufficient he addeth for preuenting the folie of-sinners which flatter thē selues Let no man deceiue you vvith vaine vvordes for the vvrath of God commeth for thes thinges vpon the children of vnbeleef Be not you therfore partakers of them As if he should say They that flatter you say Tush God is merciful and wil pardon easily al thes and like sinnes thes mē deceiue you saith S. Paul for that the wrath and vengeance of God lighteth vpon the children of vnbeleef for thes matters that is it lighteth vpon thos which wil not beleeue Gods iustice nor his threates against sinne but presuming of his mercie doe perseuere in the same vntil vpon the sodaine Gods wrath doe rush vpon them and then is it to late to amende Wherfore saieth he if you be wise be not partakers of their folie but amend your liues presently while you haue time And this admonition of S. Paul shal be sufficient to ende this chapter against al thos that refuse or deferre their resolution of amendement vpon vaine hope of Gods pardon or tolleration THE SIXT THING THAT VSETH TO STAY AND HINDER MEN FROM MAture resolution VVhich is the deceitful hope and persuation to doe it better or vvith more ease aftervvard CHAPT VII THE reasons and authorities which hitherto haue bene alleaged might seme I doubt not sufficient in the iudgement and censure of any reasonable man to proue the necessitie of the resolution wherof we
may be proued by many rules of our Sauiour him self As for exāple this is one rule set downe by him self By their fruites yee shal knovv them For such as the tree is within such is the fruit which that tree sendeth forth Againe the mouth speaketh frō the abundance of the hart and consequentlie seing thes mens talke is nothing but of worldlie vanities it is an euident signe there is nothing in their hart but that And then it foloweth also by a third rule vvhere the treasure is there is the hart and so consequently seing their hartes are onelie set vpon the world the world is their onelie treasure and not God and ther vpon are very Atheistes This impediment deare Christian brother reacheth both farre and wide at this daie and infinite are the people who are intangled therwith and the causes therof are two especiallie The first is deuision schisme and heresie in matters of our faith which by raising many doubtes and questions and by contentious quarreling which it maintaineth wearieth out a mans wit and in the end bringeth him to care for no part but rather to contemne al. The second is inordinate loue of the world which bringeth men to hate God and to conceiue enemitie against him as the Apostle saith and therfore no maruaile though indeed they nether beleeue nor delite in him And of al other men thes are the hardest to be reclaymed and brought to any resolution of amendemēt for that they are insensible and besides that doe also flie al meanes wherby they may be cured For as there were final hope to be conceiued of that patiēt which being greuouslie sicke should nether feele his disease nor beleeue that he were distēpered nor abide to heare of phisick or phisition nor accept of anie counsail that should be offered nor admit any talke or consultation about his curing so thes men are in more dangerous estate then anie other for that they know not their owne danger but persuading them selues to be more wise then their neighbours doe remoue from their cogitations al things wherby their health might be procured THE ONELIE waie to doe thes men good if there be any waie at al is to make them know that they are sicke and in great daunger which in our case may be done best as it seemeth to me by geuing them to vnderstand how farre they are of from any one peece of true Christianitie and consequentlie from al hope of saluation that may be had therby God requireth at our handes that we should loue him and serue him vvith al our hart vvith al our soule and vvith al our strength Thes are the prescript wordes of almightie God set downe both in the old and new law And how farre I praye the are thes careles men short of this who emploie not the halfe of their hart nor the halfe of their soule nor the halfe of their strength in Gods seruice nay not the least part therof God requireth at our handes that we should make his lawes and preceptes our studie and cogitation that we should thinke of thē continuallie and meditate vpon them both day and night at home and abrode early and late when we go to bedde and when we rise in the morning this is his commandemēt and there is no dispensation therin But how farre are thes men from this which bestowe not the third parte of their thoughtes vpon this matter no not the hundreth part nor scarse once in a yeare do talke therof Can thes mē saie they are Christians or that they beleeue in IESVS our Saueour Christ making the estimate of things in this life pronounced this sentence Vnum est necessarium one onelie thing is necessarie or of necessitie in this world meaning therby the diligent and careful seruice of God Thes mē finde many things necessarie besides this one thing and this nothing necessarie at al. How farre doe they differ then in iudgement from their Sauiour Christ Christes Apostle saith that a Christian must nether loue the vvorld nor any thing in the vvorld Thes men loue nothing els but that which is of the world He saith That vvho soeuer is a frend to the vvorld is an enemie to Christ. Thes men are enemies to who soeuer is not a frend to the world How then can thes men holde of Christ Christ saith vve should praye stil. Thes men praye neuer Christs Apostle saith that couetousnes vncleanesse or scurrilitie should not be so much as once named among Christians thes men haue no other but such talke Finally the whole course and canon of scripture runneth that Christiās should be attenti vigilantes soliciti instantes feruentes perseuerantes sine intermissione That is attent vigilant careful instant feruent and perseuerant without intermission in the seruice of their God But thes men haue no one of thes pointes nor any one degree therof but in euery one the cleane cōtrarie For they are nether attent to thos things which appertaine vnto God nor vigilant nor solicitous nor careful and much lesse instant and feruent and least of al perseuerant without intermission for that they neuer beginne But on the contrarie side they are careles negligent lumpish remisle key cold peruerse contemning and despising yea lothing and abhorring al matters that appertaine to the mortifiing of them selues and to the true seruice of God What parte haue thes men then in the lot and portion of Christians besides onely the bare name which profiteth nothing And this is sufficiēt to shew how great and dangerous an impediment this careles senseles and supine negligence is against the resolutiō wherof we entreate For if Christ require to the perfection of this resolution that whosoeuer once espieth out the treasure hidden in the field which is the kingdome of heauen and the right way to gaine it he should presently goe and sel al that he hath and buie that field that is to say that he should preferre the pursute of this kingdome of heauen before al the commodities of this life whatsoeuer and rather venture them al then to omit this treasure If Christ I say require this as he doeth when wil thes men euer be brought to this point who wil not geue the least parte of their goodes to purchase that field nor goe forth of the dores to treate the bying therof nor wil so much as thinke or talke of the same nor allow of him which shal offer the meanes waies to compasse it Wherfore whosoeuer findeth him self in this perilous disease I would counsaile him to reade some chapters of the first part of this booke especially the third fift entreating of the causes for which we were sent into this world as also of the account which we must yeld to God of our time here spēt he shal there vnderstand I dout not the errour dāger he standeth in by this damnable negligence wherein he sleepeth