true tranquillitie of the minde in howe much they heape vp togither innumerable welth and riches For there can be nothing more true than that verse so oft cyted of Iuuenall Howe much our money with vs doth growe So farre our loue therein we sowe Euen as for the increase and superfluitie of grosse humors Horace discribeth The cruell dropsie doth increase And his sensuall lust doth feede But yet his thirst cannot appease Vnlesse the cause the vaynes be fled And watrie griefe from bodie yed Like so the couetous sort the more ryches they heape vp togither be it by right or by wrong the more vehemently and immoderately they thirst after them And through that vice of couetousnesse there bréedeth in kinges and high estates polling and extorting from subiects pilling and taking away of Church goodes abusing the ministers of Christes Church and wresting the worde of God at their owne pleasure vntrue accusing and putting to death of many vniust condemning and possessing of goodes and sinally the vngodly desire of warres to the intent to spoyle countries And in the meaner sort for the desire they haue eyther to maintaine their superfluous charges to increase their wealth or to shake of their pouertie beggery there resteth both fraude guile legerdimaine vnfaythfulnesse robberie filching of the Princes treasure lying stealing robbing by the high wayes murders periurie and finally there remaineth in euery one the gréedie desire of other mens goodes forbidden by the commaundement wherewith they being inflamed make all the way they can to get money They breake all lawes as well holy as prophane force neyther for heauen nor earth but turne all vpsye downe busie themselues in wrong and oppression of their neighbour vndoe the poorer sort with vsurie and which is woorst of all many after Iudas example become traytors to the Gospell so they may by one meanes or other bring in substaunce and augment their ryches For what is it that hunger sweete of golde doth not compell men mortall to attempt Very well therefore did saint Paule warne Timothie from desire of ryches when he sayde They that will become riche fall into temptation and into snares and into many desires both vnprofitable and hurtfull which drawe men into perdicion and destruction for the roote of all mischiefe is the loue of money which verily while men haue coueted they haue fallen from fayth and intāgled themselues with many cares Wherefore if we haue foode and rayment wherewith the bodie may be clad let vs be content therewith For those wordes of Christ procéeded not in vaine from him when he sayde that a rich man shall hardly enter into the kingdome of heauen Wheras such séeke in a maner to establishe their kingdome here in this life forgetting the heauenly habitation which doe gréedilye couet great store of money and more substance than néede requires Wherefore saith Dauid their houses are of high estimation to them and they thinke they shall endure for euer and their dwelling places from generation to generation and call the landes after their owne names But since they builde themselues Mancion places in this life as if they were happie men not to endure for a season but for a sure habitation to dwell in continually thinking their gorgious buildings with the renowne of their names shall perpetuallye endure When as in déede these great and huge buildings flourished out with their vayne titles through antiquitie soone fall to ruine and decay They séeke not therefore after the heauenly Citie according to the Apostles order but couet to haue their abyding here without any alteration They beare not in remembraunce those sayings which ought continually to sound in mortall mens eares and warne them euerie day of theyr state and condicion wherein they stande Naked came I into this worlde and naked shall I returne againe They forget also that threatning voyce Thou foole thys night will they take thy life from thée then whose shall these things be which thou hast prepared And besides that dreadfull threat of god Esay also agaynst such maner of builders pronounceth a great temporall punishment I call here to recorde sayth he in the hearing of the God of Hostes whether manye of their sumptuous and fayre houses shall not become desolate and no man dwelling in them And if such destruction do not alwayes chaunce by and by yet it falleth out oftentymes that their children and posterity are thrust out and méere straungers and enimies succéede in theyr places Wherefore better did Crates the Thebane although not well to be allowed therein that threw into the sea viij talents wherein his whole substaunce did consist rather than they should cause him to be busied about worldly cares and cogitations so he taking a staffe and a scrip entred into the poore Philosophers life Better did Eutrapiles that gaue to his aduersaries great aboundaunce of substaunce to the intent he might driue and expell from himselfe the heape of cares and to translate the burthen of them togither with the riches to his foes and enimies For the heauie pensiuenesse of Euclio in Plautus doth plainly argue an inward tormenting that consumeth the minde through carefull feare to depart from those goodes which once haue béene gotten And doe they not vainely and vnaduisedly turmoyle thēselues which heape vp riches and cannot tell who shall gather them Why doe we not beare away that worthie precept of Dauid and both in our life and conuersation declare the same If ryches increase set not your heartes vpon them Let the examples of the Patriarckes be a warning to vs who be heyres of the same promise with vs Who leauing their owne natiue country went into a straungs land and dwelt to their last ende in Shepheards Cabbyns and when riches through Gods blessing increased with them they no whit at all fixed their mindes thereon but thākfully acknowledged the aucthor giuer of them and largely and liberally imparted the same to others Let vs therefore praye to the Lorde that he will incline our hearts to his worde and not vnto couetousnesse which vice bearing swinge ouerlong in Magistrates and great rulers hath now in our dayes so burst out and redownded against Christes holy Gospell as it hath caused the preaching of our saluation not only daūgerous amongst blasphemous tongues but also odious in a maner to all sortes of euery age degrée and state And nothing there is which hath so much hindered and slacked the publishing of the Gospell and procéeding therof or that hath so vehemently dismaide turned and withdrawne mens mindes from accepting allowing and approuing the same or that hath more mooued and incenced the wrath of God to take hys worde away from vs than hath this vice of couetousnesse done Yet moreouer there is an infinite rowte of wicked people that are led with ambition and gréedie desire of power honor and high calling Hereby it comes to passe that a man through the blinde loue
euill and then taking vp the sworde of the spirite we put the whole armour of God vpon vs So with a valiaunt courage let vs enter to the battell and by the Lorde and his strength let vs stedfastly continue in resisting the assaultes of the Deuill Endeuor we now our heartes being made cleane by fayth to passe the tyme of this our pilgrimage vncorruptly and let vs associate our selues with the number of those which Saint Peter calleth the chosen generation the royall Priesthoode and the holy Nation that we maye set forth his vertues with a glad heart who hath plucked vs out of the power of darcknesse and called vs to hys maruellous light that he might make vs fit to be pertakers of the inheritaunce with Saints in the light Let vs giue our bodies a liuely Sacrifice holye and acceptable to God not fashioning our selues lyke vnto this world but transforming our shape by renuing our minde that we may trie what the worde of God is Let vs seperate our selues from such as eyther be addicted to the worlde or be seruants to their lustes Who like vile bondslaues beare the yoke with vnbeleuers and reioyce at all filthie talke refusing not to serue and flatter for suche men as were conuenient that they themselues should haue power and dominion of as Lordes ouer seruauntes Let vs learne our sanctification of our Mayster Christ whose doctrine what else doth it teach than repentaunce than sound and liuely fayth in Iesus our Sauiour than mortifying of our flesh denying our owne selues contemning of the worlde dispising of all things which eyther in the flesh or in the worlde displease God by the same christ our sauior learne to obtayne eternall lyfe Which as here we lay holde of by faith so in that blessed resurrection and redemption of our bodyes which we waite for we shall fully gloriously and perfitely inioy Let vs nowe so finishe the whole course of our lyfe as we may to the last breath obserue charitie procéeding forth of a pure hart good conscience and fayth vnfayned which is the finishing of the commaundement And aboue all things let vs endeuour to kéepe the vnitie of the spirite one with another through the bonde of peace that contention being taken away and abholished as much as is possible we may all togither speake one thing in Iesus Christ and thinke one thing in him in whom onely we increase in godly agréement and consent of friends by wearing out with voluntarie forgetfulnesse the iniuries done vnto vs we maye loue euen our enimies as the Lord hath commaunded vs and prouide to our power both for the safety of their bodyes saluation of their soules From hence shall that ioy in the holye ghost abounde and a quiet conscience shall lighten the minde Hereof it commeth that when at any tyme our minde is eliuated with any godly studie continuing stedfastly in prayer our communication with God becomes so pleasaunt and delectable that in maner forgetting our selues and taking verie little care for the bodie we neyther passe vpon sléepe nor desire meate nor yet séeme at that instant to liue amongst men in the earth but hauing attayned as it were to immortalitie we may séeme after a sort to be in company with Angels Hereof bréedeth so great a quietnesse and securitie as the day of the Lord which to the wicked shall become fearefull and terrible to vs shall be thought ioyfull luckie prosperous and happie And at the approching of the same let vs lift vp our heades and looke vp bicause the fulnesse of our redemption then draweth nigh For from them which haue the testimonie of a good conscience and being sealed with the holy spirit of promise beholde the pleasaunt beautie of the sonne of righteousnesse not with sadde but with chéerefull countenaunce and desirously with a ioyfull minde let in by the window of the hart the shining beames of the worde of God from such I saye doth the pleasaunt taste of eternall life which they perceyue while they liue here wype away all griefe and sorow and ingendring a contempt of the most vaine vanities of thys worlde bringes into them a most delectable ioy but the same ioyned with desire of putting of mortality For as euerlasting life is all wholy perfected in the immortalitye to come so is it at least wise begunne in this present lyfe But how may we attaine to that desired knowledge of perceyuing what maner of life that euerlasting life is which with such vnspeakable vncredible pleasure draweth the minde to God and what kinde of taste hath it among the Saintes that constraynes the children of God to haue such great desire to attaine to heauenly thinges before they be discharged of this mortall tabernacle of the bodie I will recite the wordes of Saint Augustine which do make this matter that we séeke for maruellous plaine vnto vs If the raging of the fleshe sayth he be at rest in a man the imaginations vpon the earth water and ayre be at quiet in him the heauens still and the verie soule it selfe be at rest in it selfe and go beyonde it selfe not in déepe cogitation of it selfe if he be quite voyde of dreames and imagined reuelations if euerie tongue euery signe or other transitory thing whatsoeuer be altogither at quiet forasmnch as if a man giue eare all these things doe say we our selues haue not made our selues but he made vs that abydeth for euer Which being sayde if these thinges then whishe bicause they lifted vp their eare to him that made them and that he alone may speake not through them but by himselfe to the intent we may heare his worde not by the voyce of the fleshe nor by the voyce of an angell neyther through the sounding of a clowde neyther by obscure questions of similitudes but euen him whome in these thinges we loue himselfe without these things let vs heare euen as at this instant we stretcht out our selues with our rauished cogitation attayned to euerlasting wisedome which resteth vpon all thinges If this shall be continued other imaginations which be farre incōparable to these being withdrawne and onely this imagination rauishe swallow vp and repose the beholder thereof among inwarde ioyes that such maye be the life eternall as was thys present moment of vnderstanding him to whome we haue lifted vp our heartes Is not this as much as to enter into the ioy of thy Lorde Wherefore the same Saint Augustine in the last booke of his confessions adioyned this prayer therevnto O Lorde GOD giue vs peace for all things hast thou shewed vnto vs both the peace of rest the peace of a quiet conscience and the peace of eternall rest for all this beautifull order of things very excellent shall passe away when the measure of them is fulfilled and the morow after becommeth the euentide in them And the same is eyther the seuenth day or euentyde and hath no Sunne going
became weake and sicke and sléepe till the iudgement of the Lord which thing Paule testifieth in the .xj. to the Corinthians to haue hapned most iustly in his time what haue we wicked generation a people loden with iniquitie a deceytfull séede the lost children deserued who haue forsaken the Lorde our God and prouoked the holye one of Israell trayterously reuolting from him The Nobles haue béene vnfaythfull and companions with théeues they gaue no iudgement with the orphane the widowes and poores cause hath had no place before them Euery one from the least to the greatest hath loued taking of giftes They haue gaped after filthie gaine and couetousnesse Ambicion and robbing of the poore haue had their swinge Charitie and liberalitie towardes the destitute haue waxen colde Euerye one hath néede to beware of his next neighbour No man can safely giue credite to his owne brother for fayth honestie and conscience haue béene banished Among the whole multitude of the flocke there hath scarcely béene found one plaine friend of the truth But euen as before the destruction of Ierusalem for that he desired to spare his people and the place of his habitation he sent his Messengers betymes in the morning which seased not to cal them backe saying Returne ye wandring children confesse your iniquitie and your starting a side will I heale againe Euen so did the Preachers of Gods worde before this sodaine chaunge of state neuer more often more earnestly more boldely and vehementlye crye out and preache repentaunce fearing the people from theyr sinnes But neuerthelesse wyth theyr threatning they haue not made our hearts to yéelde We haue not thought vpon turning to the Lord in all our heart with wéeping fasting and lamenting We haue not repented earnestly and in good fayth In acknowledging our faultes we haue not giuen the glorie to God but being past shame with a stiffe necke with vncircumcised hartes and eares haue abidden still in our smnes We haue not submitted our selues vnder the mightie hande of God nor disposing our mindes to vnderstande what his life is haue bewayled our owne miserable condition saying from the bottome of our heartes we haue sinned Lord we haue wickedly departed from thée we haue done vniustlye we haue committed iniquitie In thy wrath O Lorde remember thy mercie space vs Lorde spare thy thy people and let not thine inheritance be a reproch to the worlde c. Nay rather we haue followed the example of the Iewes which scorned the messengers of God mocked his Prophetes and derided their Sermons vntill such time as the wrath of God was kindled against his people and no remedie could be founde Likewise we haue most shamefully derided the worde of God haue dispised the Ministers of Christ and haue counted them as madde men their prophecies being the true Oracles of God as the successe and ende of them haue verified we haue wickedlye esteemed to be but vaine fables and lyes Iustly therfore are we scourged For the Lorde hath taken away his kingdome from vs and gyuen it to a people working their owne workes He hath taken from vs the cléere light and sent darkenesse among vs Hée hath taken the candlesticke from vs and appoynted a hunger of his worde But not pacified onely with this punishment he hath also threatned desolation of Cities distructions ouerthrowes wastings and ruynes vpon which ensue losse of goods committing of adultry defloration of daughters besides the miserable leadinges into captiuitie by barberous nations Ye and more gréeuous than al these he assigneth vnto such as be obstinate and vngodly contemners of his worde and doe omit charitie and other good workes aboue mentioned And if for all this they will not repent he pronownceth that it shal be worse to them in the day of iudgement than to Sodom and Gomorrha But the sincere louers of the truth when contrarie wise the stubberne and disobedient by Gods iust iudgement are blinded shall sée light in darckenesse and among déepe errors shall spye out the light of the worde which worde shall be their guyde and shall make the way plaine vnto them least the féete of the Sainctes stumble against the darke mountaines These men shining in good works before the blindnesse of mortall men shall by shewing the true worde of the Gospell shake off the darckenesse of errors and by warning exhorting and reproouing the workes of darkenesse shall bring backe the shéepe of Christ often straying from the right course pathway vnto that one blessed flocke of true Christians These men also that the Deuill if it be possible may suppresse he stretcheth out his threates and terrors of gréeuous persecution against them that the preaching of the Gospell eyther by ridding such out of the way or by their consent vnto an vntruth might vtterly be put to scilence But he finally preuayleth by his violent meanes Lyttle doth he aduantage by his cruell and blouddie assaults to ouerthrow Gods seruants and to vanquish the truth For the Church of God and christian religion haue euermore augmented thorowe persecution and by the verye same meanes that other things haue bene extinguished and brought to nothing they haue growne and increased Which thing Saint Augustine excellently well declareth in a certaine Epistle of his to Volusyan When tyrannous infidelitie sayth he speaking of the first famous professors and teachers of Christs religion rageth against them they wayte for things foreshewde they hope vppon promises they teach the commaundementes of a small number they are spread ouer the worlde they conuert the people with maruellous facilitie they increase amongst their enimies they waxe more and more with persecution through grieuous affliction they are caryed out to the endes of the earth By those which are most vnlearned most abiect and least of number they are brought to fame to renowme and are multiplyed The most excellent wyttes the trymmest eloquence the wonderfull cunning of wise eloquent and learned men of the worlde they doe bring vnder Christ and conuert to preache the way of godlynesse and saluation Through aduersitie and prosperitie which chaunce in the course of times they throughly exercise themselues both in pacience and temperaunce The worlde drawing nowe towardes an ende and declaring manifestly by the féeblenesse of things the last age of the same men doe wayte for eternall felicity in the heauenly habitation and with much greater confidence bycause the same is porficied of before Also amongst all other things the infidelitie of wicked nations stormes against the church of Christ but she through pacience and stedfast professing of faith amidst the crueltie of resistaunce hath the ouer hande Wherefore rightlye did one vtter that noble sentence boldelye and without feare he declared it that the bloud of Martires is the seede of Christes religion But now that wée haue largely inough set forth how and in what maner euery man ought to behaue hymselfe to finde out the truth in the troublesome time
holy Scriptures the most sure strengthning of the hart out of which if apt sentences be taken and prudently with great aduisement collected and haue the same persectly and as it were at our fingers ende they will not onely kéepe downe the serpent appearing vp with his heade and minister present remedie to all the diseases of the soule but also will arme and make vs readie to indure with a pacient mind all other troubles and afflitions which shall come vpon vs Let vs thinke and suppose them to be but base borne and not right children whome the Lorde doth not chasten And a shrewde figne may be gathered that God hath reiected those which be continually out of trouble Let it be euident in our mindes that all things further to saluation and fall out for the best to such as loue God and that affliction with such doth not argue the hatred of God but declares rather his loue who chastiseth them for a season as children ouer whome he taketh more than fatherly care exercising them with troubles that they being put of from the filthinesse of sinne according to the Image of the first begotten of God he might determine to endue them with blessed immortall life Let vs call to remembraunce that God sendeth trouble and disquietnesse to the intent the olde man béeing subdued within vs wée should with an humble and contrite spirite and with certaine reuerence tremble at his worde Let vs beare away that true similitude that as the séede of the Haruest whiche is couered wyth Frost increaseth more fruitefully and as the flambe with blowing is kept vnder to the intent it maye increase and be made greater so doth God through aduersitie more vehemently rauishe our mindes stirres them vp and increases them with a longing for him Let examples layde before our eyes be a comfort vnto vs whereby the minde may be made more stedfast to suffer losse and displeasure and to indure paine and vexation After the example of Christ let vs paciently abide affliction and whyle we be oppressed with euilles let vs haue an eye to Iesus the finisher of our fayth Who is so arrogant as will refuse to imitate the sonne of God why doth the Disciple complayne himselfe since his Maister leade the waye and willed that he shoulde indeuour to followe him why doth the seruaunt require to be in better state than his maister And hath not Christ the sonne of God ascended by the crosse to tryumph by slaunder to glorie by death to immortalitie And let vs sayth saint Paule in following his steps clime vp by the same degrées to glorie For if we haue both dyed togither liued togither and also suffered togither we shall also reigne eternally togither The Lorde loued Iacob but Esau he hated yet abode Iacob more troubles in this lyfe than Esau did Yea did he not abandon Saule and preferre Dauid a poore Shepherd and yet notwithstanding how did he exercise him both with trouble and affliction How often did he leade him to extreme daunger of his life that vnlesse the Lorde of his excellent grace had deliuered him he could haue found no way to escape What needes me to speake of Danyell who being twise throwne into the Lyons Den twise escaped by the will of almightie God Or what néede I to remember Iob a singuler patterne of pacience from whome the Lorde tooke all that he had as well the honor and ornamentes of his life as the reliefe and comfort of his prosperous helth clothing his bodie also with lothsome sores and yet restored more than dubble folde to him againe Let the children of God remember hereby that the Saintes in time of affliction doe depende vpon God onely and of him doe wayte so greatly for succour and safetie as they may boldly saye with Dauid The Lorde is my light and my saluation whom then shal I be afearde of The Lorde is the sure strength of my life who shall then make me afeard If an host of men were set against mée yet shall not my heart be astonied If the strength and crueltie of warre shoulde inuade me yet shall my minde be at rest and quyet For such as these be doe beare with so pacient a mynde whatsoeuer betyde as although the worlde shoulde turne vpside downe the verie ruine thereof shoulde confirme their mindes According to that saying of the Prophete Let them learne that blessed are the Nations whose GOD is the Lorde Iehouah and the people that haue chosen him to be their inheritaunce about whome the Aungels of the Lorde pitche their tents that they maye preserue them and deliuer them by wonderfull meanes Let them learne that a king cannot be saued by the multitude of his hoste neyther a mightie man by his great strength That a horse is but a vaine thing to saue a man nor that a man is deliuered by the puissance of his horse Let them not forget that excellent verse and not onely to vse the same often in their communication but to verifie it also in their liuing Some put their trust in horses and some in Charriots but vve vvill call vpon the name of the Lord our God. For being in thys sort disposed in their mindes although they were in as narrowe a straite as were the children of Israell and had on their backe halfe cruell Pharao with his mightie host the déepe Sea before them and excéeding high mountaines on eyther side yet would they not be dismayde with seare nor dispayre but with a pertite pacient minde not once muttering would wayte for helpe of Moses the Captaine of God almightie according to that saying Be yee stable and ye shall see the saluation of God which he vvill bring vpon you The Lorde shall fight for you and yée shall be still They which doe not refuse nor séeke to escape the same state of suffering trouble and affliction that Christ himselfe the Prophets Apostles and holy Martirs did nor require a better condition of lyfe than Iesus the verie head corner stone nor then the pillers of of the Church being the chosen Prophets of God and Apostles did but doe so leane vnto God and quietly suffer whatsoeuer his prouidence shall allote vnto them as without complaining and lamenting without moning of their present fortune and without any vnlawfull indeuour eyther of trusting to themselues or making prouision for substaunce they then expect and wayte onely for the help of almightie God From such the Lord cannot be absent but will maruellously delyuer them and that often contrary to the expectation of al men as it is euident not onely by examples but also as it plainely appeareth by the booke of Psalmes My soule sayth he wayte thou still paciently vppon God for of him commeth my saluation He verily is my strength my defence my health and my strong holde so that I shall not fall The minde that is thus affected can neuer take a repulse of
to the méeke that haue suffered affliction and to resist the prowde which will not submitte themselues to Christ with all their reuerence Wherefore not meaning to preferre my owne iudgement before others but humblie submitting my selfe to the opinions of all the godly if I haue erred in any place doe not yet doubt but the shéepe of that blessed folde will acknowledge the voyce of the true shephearde and such as are of Christ both with an indifferent and willing minde will accept whatsoeuer is recited oute of the text of that our onelye mayster of whome so euer it be spoken It were no hard thing to discide the whole cause by the worde of God without the ayde of other sciences But although this were easie to be done and is vsed of the most sort yet neuerthelesse if out of prophane wryters there fall thinges into minde which maye serue to the more full and perfite declaration of the matter which we haue in hande being consonant also with those diuine institutions of Christ I cannot sée why any man should iustly reprehend either the apt bringing in of examples and similitudes or the wittie and pleasaunt sentences of Philosophers séeing they bée as fitte attendauntes vpon the worde of God which being wayed both with iudgement and reason are rarely and aptly but yet conueniently placed Nowe before I enter anye further into the matter I humblie craue the ayde of almightie God desiring the eternall father of our Lorde Iesu Christ whome I acknowledge to be the true giuer of all good things through his sonne that in stéede of this my want and imperfection he will poure vpon me his holy spirite to minister giue and inspire in me those things which both may be acceptable and pleasaunt vnto him and also profitable and commodious to the common wealth And first let vs go backe againe to those foure chiefe kindes of lyfe which the voluptuous sort the studious of gaine the polytique and Philosophers do labour to attaine And let vs with some greater consideration searche out whither in lucre and aduauntage in worship and renoume in knowledge or cunning the true tranquillitie of the minde may be found since in these as within their chiefest limites and vttermost boundes those former things consist and haue their being The vnlawfull lust of voluptuousnesse which with the pleasauntnesse thereof so easily créepeth into the minde will neuer finde any ende neyther yet can the thirst of vnlawful desire be euer satisfied They say that Xerxes when as all things had prosperously happened vnto him according to his minde before his passage into Gréece promised a rewarde vnto him that coulde finde out a newe pleasure But the thirst of his desire was such as no pleasure were it euer so wittily deuised coulde satisfie his minde Morcouer the pleasure of the bodie abounding and passing quickly awaye doth oftner as the Philosophers say leaue causes of repentance behinde it than of calling the same to remembraunce being past But such repentaunce oftentymes approching bicause it ingendreth griefe and causeth a certaine inwarde gnawing through sorrowe vtterly excludeth all quietnesse of mynde A great way of are the tender and delicate persons which loue finenesse Yea and farre of are they which be filled with daintie fare till they sweate blow againe and much lyke vnto fatte oxen giue themselues to surfetting and drongennesse farre dissonant from the swéete and sound ioy of the temperate sort which followe noble abstinence and moderation in fare and dyet For the first entering to voluptuousnesse although it séeme pleasant yet notwithstanding it bringeth bitter endings with it and vnlesse repentaunce be had incurres at length hell fyre They which are occupied with the Tabret and Harpe and reioyce at the sounde of the Pype spende their dayes as best lyketh them but in a moment saith the pacient Iob they go downe to hell Deceyuable is the reioyceing of this worlde wherevnto the voluptuous sort doe trust ouer much and wherein according to the frantike maner forgetting their weaknes rashely and wildely they fall to leaping for ioy such deserue the curse of god For wo be to you sayth Christ that now laugh for ye shall wéepe and lament Let vs chiefly therefore remember that worthie example of our sauiour Christ which he put vnder the person of the riche man to warne euery one to beware and take héede For he enioying delicate fare here and being corrupt and marred with the inticementes of pleasure in this worlde made no reckoning of the immortall lyfe to come therefore departing hence was cast hedlong into hell to be tormented with horrible torments of Deuils and to be adiudged to the perpetuall flames and fires there continually to be burned And moreouer that if men woulde so little regard the fearefull iudgement seate of the last Iudge yet should reason wherein we differ from brute beastes reuoke them from that fowle and filthie trade of life What thing more horrible and wicked is there than to prouoke the flesh to vncomelinesse and dishonestie which alreadie of it selfe rageth more than is conuenient For since the Philosophers agrée that as the horse is made to runne the oxe to drawe the dogge to séeke out so man is ordeyned to two things that is to say to vnderstande and doe and doth not pleasure the enimie to reason make féeble corrupt and subuert the whole worke of man whervnto he was ordeyned and also chaunge him from the nature of a moste excellent creature into an inclination which is more than femenine For pleasure if it be anye thing great is a hinderaunce to councell weakneth the memorie abateth the sharpenesse of witte taketh away the power of constantinesse and the strength of agillitie dulleth not onely the eyes of the minde but vtterlye also extinguisheth the light of the soule and in processe of tyme so transformeth a man into a most foolishe and wanton beast that he may worthily be called a smooth hogge of Epichrus hearde Verye well therefore doth the Poet call and fray vs away from the loue of pleasures in this verse following Carnall pleasures let be refraynde For pleasures hurt with sorrow gaynde For not onelye the strength of the minde and wit but the disposition also of the bodie senses and good helth leaueth and forsaketh them that loyter in ydlenesse liue finely delicately and wantonly be amorous delight in drinking playing dauncing to the noyse of Instrumentes be attentiffe to louing wanton and trifling songes and thereby styrre vp kindle and in filthie maner inflame the lustes of the fleshe prone of it selfe to euill and such as haunt harlots and are caried hedlong into euery kinde of intemperance and voluptuousnesse And moreouer they which are delighted in lucre and gaine apply themselues wyth harte and minde to getting of ryches and as waking birde catchers they diligently insue after their pray to catch the birde before it come at them But so much the farther they flie from the
paine due for the same For otherwise how shoulde either they which be iustified by their faith be at peace with God when as peace may in no wise be conuersaunt with feare of punishment if they shoulde be in perplexitie for feare of greater punishment Eyther else how shoulde the Saintes receyue here the full forgiuenesse of sinnes if they should be recompenst with paine due for sinne in an other worlde being departed out of this life Wherefore the holy fathers and that consonaunt to the scriptures were of the opinion that all remission of sinnes is here in this life yea and so fullye as no parte thereof is differred till any other life to come For so writeth blessed Cyprian Here is saith he the soule eyther lost or saued Here doe we prouide for eternall saluation for the worshipping of God and for the fruite of faith Neyther let any mans sinnes or yeares be a hinderaunce to hym from the attaynement of saluation To him that hath as yet any being in this lyfe there is no repentaunce to late To mercy the waye is open and frée accesse is therevnto for such as seeke and vnderstande the truth But when we are departed from hence then is there no place of repentance nor any satisfaction to be made And of the same opinion was Ambrose and other godly writers which were exercised in the holy scriptures did set forth treatyes and interpretations vpon the same The Lorde increase the faith of many and giue them a better minde that they may truely beléeue in the sonne of God and earnestly repent from the bottome of their heart who in their wordes professe christian religion but neuerthelesse in their déedes kicke and spurne against the Gospell and denye the same set sorth to so godly a purpose Who count the bloudde of the Testament but a prohpane thing and reprochfully vse the spirite of grace Who although they doe not openly scorne this holy misterie which we haue so much intreated of yet they doe not reuerently imbrace the same and with such feare and dreade as they ought to doe In the dayes of Paule Christ was to the Iewes an occasion of fall but to the Gentiles a méere foolishnesse In our dayes Christ is no lesse wonderfully spronge vp againe than in olde time he was borne and bredde at Beathlem in Iurie Nor no lesse reuiued nilling the aduersaries then when he rose vp agayne man earthquake the Sepulker being close shutte I am a fearde least Sathan the fleshe and the worlde doe driue a number to be so peruerse as Christ becommeth vnsauerie to them that they cannot taste howe swéete the lord is and how plentifully the streame of the Riuer makes glad the citye of god A sensible person cannot so muche as dreame what the ioye of the Children of God is and how daye and night without intermission they sing lifting vp their voyces and gyuing thankes vnto the Lorde their god Rightly doe we attribute vnto Christ that he will ease and refreshe our soules and will not onely discharge reuenge and set at libertie them which bée captiuated with the tirannie of Sathan but also wil leade the very same captiuitie captiue Although our troubled consciences many times are more greeuously dashed with terror of the law then they be appeased with comfort of the Gospell of peace Of verye right also doe we impute it to his bountifulnesse that he is the remedie of our woundes the rest of our afflicted consciences and the true tranquillitie of our minde This we knowe by the worde of God which is the light of our eyes and the lanterne to our féete wherein as we liue so ought we continually to be occupied therin both day and night for the finding out of such thinges as maye further vs to the attainement of blessednesse to the gouernment of our life to the comfort of our soule and the abandoning of cares from vs Howe often in the holy scriptures are they pronounced blessed which be diligent hearers and readers of this worde if vpon the same they amende their maners and applie the actions of their life to the will of God as for example Blessed are they that heare the worde of God and kepe the same Blessed are the vndefiled in the way and that walke in the lawe of the Lorde Blessed are they that search his testimonies they séeke him with their whole heart Blessed is the man whose delight is in the law of the Lord and in his law will exercise himselfe both day and night And is not he of verie right to be counted blessed that hath altogither vowed himselfe to become Gods seruaunt in whose heart is hidden the lawe of his Lorde when as both things aboue and things beneath are put vnder him and serue him For the euilles which so many wayes so oftentymes light vpon vs happen for no other cause then for that we addict not our selues as meete we should vnto the will of our Creator Moreouer the Apostle doth prudently commend vnto vs the holy scripture and doth very well kindle our mindes to the studie thereof by these wordes All scripture sayth he giuen by inspiration from God is profitable to teach to improoue to correct and to instruct in righteousnesse that the man of God may be perfect prepared to all good works And againe What so euer is written the same is writtē for our learning that we through pacience and comfort of the Scriptures might haue hope For we as it were in the middes of the sea are tossed and fast bound will we or nill we to an innumerable sort of sinnes We stand continually in battell and verie often beare away the woorst We are besieged aboute in all places and the dartes flie about vs on euery side as well through diuersitie of occasions as for the necessitie it selfe of cares troubles griefes boastings and swellings Also we are so tossed as we were in the middes of waues so drawne hither and thither with variable and diuers cogitations so shaken with stormes of temptation and so often conquered and ouerthrowne in the conflict that wée haue alwayes néede of often and continuall consolation out of the Scriptures and bicause we receiue wounds euery day therefore to séeke for medicine and remedie euery day out of the same Artificers whatsoeuer they take in hande to make they perfourme the thing with such instrumentes as they haue And we if our mindes bée corrupted decaied amend and repaire the same by the scriptures of the Apostles and Prophetes and whatsoeuer else is giuen by inspiration from God and if it fal in decay we renue it againe thereby They by their Art onely adde a certaine fashion to things but to chaunge the verie matter whereon they worke as of siluer to make golde they are not able But we shewe and bring to passe a greater matter For we chaunge the vessell of wood into golde Whereof S. Paule witnessing
sayth In a great house are not onely vessels of golde and siluer but also of wood and earth if any man therefore pourge himselfe from all these he shall be a vessell sanctified to honour They which dwell in kinges houses wherein armour is layde are so well fortified as neyther théeues nor housebreakers nor any other wicked rowte dare set vpon that house Euen so wheresoeuer the spirituall bookes remaine from thence is all the Deuils force expelled and into those inhabitaunts is entered a great comfort If we offende in any thing forbidden vs the verie sight of those bookes strykes our consciences frayes vs from sinne and makes vs to abandon our euill purpose And if we persist in holinesse therein we become more firme and stedfast through them and by laying holde vpon the Gospell we settle our minde leading it away from worldly businesse and thereby diligently clense our life being voide of godlinesse The Philosophers Rhetricians and Ethnicke wryters desiring to be had in admiration did but shadow in a certaine darke sense the secrete thinges of their wisdome But the Apostles and Prophetes as vniuersall teachers of the worlde haue put things in wryting so plainly and manifestlye as by reading onely they may be learned Who hearing that happie are the méeke the mercifull and so forth with the rest will desire any scholemayster to interprete the same But if in thinges which be more secrete thou shalt not perhappes find an instructor and wilt bestow the more earnest studie therein God séeing thy diligence and not despising thy care and vigilancie no doubt will open the thing to thée which thou séekest for Remember the Eunuke in the .viij. of the Actes who by reading obtayned a guide God which knewe the readie inclination of his minde imbraced his indeuour and sent him by and by an expounder A great defence agaynst sin is the reading of the scriptures but a great daungerous ruyne and a déepe dungeon of blindnesse is want of knowledge of the scriptures and to knowe nothing of Gods lawe is a great lacke of saluation For that is it which hath bredde heresies brought in filthie life and turned all vpsydowne For it cannot be that often and héedefull reading should bring no fruit with it This excellent exhortation of S. Chrysostome who for his godly eloquence obtayned the surname of golden mouthed did blessed Gregorie and saint Augustine imitate and follow who aptly conueniently plainly and excellently well doe set forth with due prayse the most heauenly worde of the Scriptures That minde saye they is an enimie to this doctrine of ours which either in going astray knoweth not the same to be wholsome or else being sicke doth lothe medicine For the verie phrase of speach which the scriptures vseth hath the way to nurse hir little ones abroade and to preserue them in priuate and also how to occupie their mindes with admiration of high misteries It is a Riuer as I may terme it euen and déepe wherein both the Olyphant may swim and the Lambe may walke and it conteyneth things both plaine and euident It talketh like a familiar friend to the heart both of the learned and vnlearned It lyeth hid in misteries It settes not forth it selfe wyth haughtie communication and therevnto the slacke and vnlearned minde as poore to the riche dare not approche But it inuiteth all men with an humble speach Not onely It féedeth them with apparaunt and knowne truth but also It exerciseth them in secrete veritie setting that abroad to the worlde which it hath in secrete store But least those things which be plaine should be contemned those secrete things againe are desired being desired are after a sort renued and being renued are swéetely signified what they be By the Scriptures both wittes which be euil are wholsomly amended which be small are cherifed and which be great are reioyced For the worde of God knoweth fayth when it first groweth when it comes to rype yeares when it is brought to full perfection and when it draweth to olde age againe it nourisheth the same with gentle and wholsome foode Other things haue not so much relation to their age tyme and place The studie hereof nourisheth our tender age and infourmes vs in all godlinesse It brideleth and kéepeth in our lassiuious youth delighteth our age indueth vs with the swéete hope of immortalitie and incourageth vs to be of a ioyfull minde to the vttermost ende of our life It instructeth vs when we be in prosperitie feares and restraynes vs from pride and presumption giues vs comfort and succour in time of aduersitie delightes vs at home and kéepes vs in our duetie abroade It calles to our remembraunce the shortnesse of life and that death approcheth euery houre It telles vs of the iudgement of God and how there is a hell a pit of darknesse a fire that shall neuer be extinguished And besides these It sheweth vs of an innumerable sort of Gods benifits as of the crosse of Christ of the holy ghost abiding in vs of the aungels appoynted by God for our safegarde and of the ioyes of the kingdome of heauen Whereby we ought at all times to be reuoked from our wickednesse and to be stirred vp to do euery thing which is good and righteous Last of all we eate the flesh of the Lord and drink his bloud not all only in the holy misteries but also by reading of the scriptures whereby we are delighted and refreshed with inost swéete taste of eternall life and with an vnspeakeable ioye Here nowe it commeth verye well to minde to consider how the christian conscience may be quieted in these daungerous times wherein not without néede by reason of those errors which haue crept in they deale in questions which concerne the high misteries of Christian religiou And to one man this way and to an other that waye and to euery man his owne way apperes best Many cry out saying aske councell of the Church That cannot erre for it is gouerned by the holy ghost If thou be disquieted in thy minde heare hir voyce imbrace hir iudgement and it will shake of all scruple of thy conscience But if a man should fréely and sincerely demaund of me what I thought best to be done herein I would councell him first of all whiche I déeme to be the right and wyser way and more agraeable to the Scriptures that in such a daungerous tyme he chiefly followe the councell of the deuine Prophete Esay who crieth out that they rather should haue recourse to the law and to the witnesse For if they shall not speake agréeable vnto thys worde there shall no morning light appéers to them but béeing all inuironed wyth darkenesse they shall fall at once be hardned and perish with hunger The holy prophete well remembred the commaundement that God in the xtj of Deutronomie gaue the children of Israell you shall not euerye one of you doe that which séemeth right in your owne eyes
But first since in vaine we spend our labour in this matter vnlesse God by his holy spirit expell the blindnesse from our minds as one might the scale from our eyes and through his coniming take awaye our naturall blindnesse making things plaine and manifest and by thys key open and vnlocke vnto vs his secrete will and pleasure we must besides the reading of the holy Scriptures which the Church hath as the one and onely guide and ground of hir fayth in Christ and besides the exercise of the spirit of fayth in the word of God wherby we aspire attaine to the knowledge of discerning of spirites we must I say haue recourse to prayer also and often and earnestly call vpon God almightie and craue his ayde in this maner Giue me vnderstanding O Lorde leade me in the pathes of thy commaundements Incline my heart vnto thy testimonies Open thou mine eyes that I may sée the wonderfull things of thy lawe If the Lord shall make plaine and manifest his will vnto vs and being so manifested shall appoynt vs to report the same t◠others and to declare it to the ignorant and vnlearned we must also pray with the Prophet that it may be auaileable to them and that it slip not out of their memorie but take good roote within their heartes Vpon which indeuor of helping and perswading others that prayer of Esay procéeded Binde fast thy testimonies O Lord make sure thy lawes within my disciples Also we must purpose and determine with our selues earnestly to corect and amend our life For otherwise the vngodly reader or preacher that with a peruerse and crooked minde expoundeth the scriptures and neuerthelesse persisteth still in his wickednesse shall heare what God hath spoken to the sinner Why doest thou saith he set forth my lawes and takest my couenant in thy mouth when as thou hatest to be reformed and doest cast my woordes behinde thée Great submission reuerence and méekenesse must be had in exercising and vsing of the worde of god For God hath a fauour to such as tremble and quake at his sayings and gently he beholdeth him that is of an humble and contrite spirite The Publican that stroke his breast and the Senturion that sayde he was not worthie to haue the Lorde enter into his house these enter by the doore into the shéepefolde The Pharisie boasting of his merits and climing by an other way after high matters entered not in but fell for his pride and arrogant boldnesse was cast downe hedlong when as the other for their true humilitie submission were greatly magnified We must submit our necke vnder the yoke of Christ that we may shewe our selues as Disciples in following our mayster who like a true Shepherd hath pledged his life for his flock and hath yelded himselfe to the most vile contemptuous death of the crosse It followeth that by humble and lowly estimation of our selues we shall shew the mistrust we haue in our own strength we will craue without fayning for the assistance of God and wholy yéelde our selues to the rule and gouernement of his grace By which meanes we may acknowledge the true voyce of the true shepehearde more than eyther the Oxe that knoweth his Lorde or the Asse his maisters stable Rightly therefore the auncient holye Fathers preferred this vertue in Christian pietie aboue others Well and eligantly did Saint Barnard set it before virginitie in this maner of comparison Virginitie sayth he is a comendable vertue but more necessarie is humilitie The one is councelled to be kept the other is commaunded to be had To the one thou art called to the other thou art forced Of the first it is sayde he that can compasse it let him doe of the latter it is spoken vnlesse a man become as one of these little ones he shall not enter into the kingdome of heauen The one therfore is recompenst the other is demaunded at our hands Thou mayst without virginitie be saued wythout humilitie thou canst not Where lamentation is made for virginitie lost there can humilitie pacifie againe Without humilitie I dare take vpon me to say that the virginitie of Mary had not béene so acceptable Vpon whome sayth the worde shall my spirite rest vpon the humble and peaceable he sayth not vpon the virgin so sheweth Marie hir owne selfe He regarded the lowlinesse of his handmayden Although she pleased for hir virginitie yet she conceyued for hir humilitie Howe appeares that euē bicause hir humility doubtlesse brought to passe that hir virginitie was so lyked of Virginitie truely is not with euery one but with farre fewer is humilitie ioyned with virginitie If thou canst not but wonder at the virginitie in Marie endeuour to follow hir humilitie and it is sufficient for thée But if thou be a virgin and haue also the grace of humilitie thou art great whosoeuer thou be Hitherto Barnard Moreouer to come by the pure knowledge of the Scriptures we must bende our selues very much to charitie vnto the which we ought to haue a speciall regarde For else knowledge maketh men haughtie when on the contrarie part charitie edifieth The Apostle willeth vs that we séeke to excell vnto edifying For if we haue all knowledge and haue no charitie we are nothing Adde moreouer to the knowledge of the Scriptures that we must forsake the world with hir pompes and flatteries We must resist Sathan with his craftes and fierie dartes We must not incline our selues to surfeyting dronkennesse and the pleasures of this life but repugne the mocions of the fleshe We must be diligent in our vocation vse abstinence and liue blamelesse in our lyfe And from thence procéedes the promise that who so doth his will the same shal perceiue by the doctrine whose it is And againe Blessed be the cleane in heart for they shall sée god And lastly to the knowledge hereof In so holye a worke we must auoyde disputations which be vngodly and done out of due tyme Whereof if any question shall arise to follow the councell of Gregorie Nazianzen that excellent deuine let vs pourge the mynde from all vice and put of or at leastwise indeuour to put of from our bodies all prouocation to euill For as the sight of him that is bleare eide sayth he is hurt by looking agaynst the Sunne like so it is verie daungerous to handle a thing that is pure with handes vnwashed and a man not to pourge himselfe that he may become a vessell sanctified to honour méete for the vses of the Lorde and prepared to all good woorkes Moreouer these misteries must not at all tymes nor in all places nor of euery one be vsed But at such time as we be voyde of cares of this lyfe and haue not our minde drawne hither and thither with cogitations of this worlde least wée mingle Baulme wyth Durt And among those onely must it bée done who bée studious and desirous to learne not
chastly and honestly God hateth all filthie and vncleane lustes and forbiddes not all onely whoredome wantonnesse viciousnesse and defiling of the bodie but the vnlawfull lustes also of the minde He requires at our handes not onely cleanenesse of life and chastitie but temperance also and sobrietie by the which this purenesse of bodie and minde is preserued For as our Lorde God is holye so this is his will euen our holinesse without which no man shall sée God. We ought therefore to be sanctified both in bodye and spirite that we may serue him in holinesse and righteousnesse before him all the dayes of our life But and if a man that is often disquieted with the disease of concupiscence and by reason of the precept of sanctification taking care to kéepe continence and chastitie should aske my aduice how he might quiet his conscience which grudgeth and accuseth him I would perswade him aboue all things that he subdue the déedes of the flesh and put away the prowde prouocations vnto lustes both with remedies appoynted for that purpose and also by such other helpes as are worthie of commendation in that matter For there be vnlawfull remedies such as destroy nature hasten our end and in short space bring plague and destruction to the bodie And they are guiltie of murther and effusion of bloud which exercise such I say not remedyes but poysonings of nature Those not onely kill the fleshe but they also ouerthrow kill and destroye the whole man Wherefore let him first with earnest inclination towards the word of God fight against the raging of the flesh by fayth and prayer and through thys wholsome and excellent remedie in all that he can to quench and abate the courage of the same For he that loueth often and diligent reading of the Scriptures wherein the Godly may heare how God threatneth his wrath to whoremongers adulterers and to suche as are polluted with the like vice where on the contrarie part with liberall promises he gently calles them to repentance comfortes the sorowfull relieues the afflicted confirmes the wauering calles men backe from desperation such a one hath prepared a strong holde to suppresse the wickednesse of the fleshe Likewise they fortifie themselues with an excellent defence who be at hearing of Sermons which the Preachers of wholsome doctrine doe make and heare with willing eares the wordes of the Gospell at the handes of the faythfull disposer of Gods misteryes and of the true Minister of the Church and doe coutch the same within their heart and mind and in the same wholy willingly and with all their heart repose themselues no lesse than if it were the voyce of Christ here present or as if it were spoken from out of heauen The verie same also is wrought through priuate talke of godly men among themselues while the worde of Christ concerning the remedies agaynst vice is plentifully frequented amongst them with all wisedome and while they instruct and admonishe one an other whose companie if we fansie and with them conferre méete and familierly vse they will excellently wel instruct vs to withstande sinne with ghostly weapons But aboue all we must without delay and with all confidence flie to the ayd and helpe of our heauenly father who hath both commaunded vs to praye and taught vs the forme of prayer And further dryuing vs by necessitie to call vnto him hath made vs to attend for his helpe hath incouraged vs by his promise and also heareth vs at such time as his pleasure shall be and that in better sort than we our selues can desire A worthie saying therefore is that of the holy man Bernard Brethren sayth he I woulde not haue you doubt of your prayer but knowe ye that euen when the worde issueth out of your mouth then is your prayer wrytten in the sight of God and it shall bée eyther graunted you whiche is desyred or else it is not expedient to haue it graunted Wherefore we must call vpon GOD feruently and earnestlye open our Prayer vnto him when wée be touched wyth the taste of oure euilles For looke euen howe much more greater the daunger and necessitie is so much the prompter and readier ought our minde be to pray For the prayers are but faynt of those which liue in great security and are troubled with no priuate discommoditie Neyther were it requisite by reason of our vnworthynesse that we decysted from praying But it behoues vs to remember rather that God doth retoyce at the name which Dauid so oft doth attrybute vnto him which is that we truely acknowledge him to be the hearer of our prayers But and if he shall not in euerye poynt consent to our demaund yet whilst we still continue all night in prayer and be not wearie thereof he will shewe vs the waye wherevnto he hath called vs which we must enter into if we prosper not nor preuaile in the first and maye lawfully proue the same without offending him if God shall draw vs thereto by denying our request Moreouer to the furtheraunce thereof we must auoyde such as be peruerters of good studyes all thintisementes to pleasures flattering fawnings vnhonest games lashing expences banquets out of due time immoderate and contynuall drinking vndecent shewes songs of loue wanton daunces naughtie company but especiallye we must shunne ydlenesse which is cause both of these euilles and of a number mo For ydlenesse is most delectable to the flesh which delighteth aboue measure in sloth lythernesse ceassing from occupation sluggishnesse and heauynesse of minde and it hath a desire to be doing of nothing and to be voyde of all care and businesse Yea and let the godly man remember that filthie lustes are chiefly nourished by excesse and ydlenesse for thereof is the fyrebrande kindled and there is the Oyle poured in and ministred so aboundauntly as not wythout cause that wyttie Poet sayde Is it asked wherefore Egistus was adulter made The cause is plaine quickly knowne since he with sloth was clade For they which be alwaies tyed to some labor or businesse and neuer be boyde of occupation doe sildome giue any respit to vuhonest lust Wherefore it is necessary that with Godly studies and honest occupations we continuallye resist the pride of the fleshe and with accustomed fasting and hunger but the same moderate we bridle the violence therof and also that with continuall sobriety and temperaunce we kéepe vnder our laciuious lyfe Whatsoeuer the deuill shall sugiest and will vs to doe the same must we diligently traueyle to shake of euen with all the expedition we can and we must neyther wyllingly consent therevnto nor yet rest any longer vpō the same but straite waye slie to the assistaunce of almightie God and poure out our prayers before him expelling from our minde as it were one nayle wyth another euill thoughts with other thoughts which are better And let vs remember the sayings and examples of the misticall scriptures which forbid
touching the firme promises of eternall life hath determined the heritage to vs So likewise he by his omnipotent power finisheth the worke of saluation begonne in vs if we wauer not but stande stedfast in faith Let vs therfore call vpon the Lorde to poure into our mindes the gift of fayth and daylie to increase the same being begonne in vs that in asking séeking and knocking we maye receyue finde and haue it opened vnto vs. For the iustification by faith from whence the true quietnesse of the minde doth growe and by which accesse with boldnesse to the throne of Maiestie is assigned vnto vs and by whose helpe and defence we are brought to this grace wherein we stande and boste our selues vnder the glorie of God is after Saint Barnardes opinion as it were a mid passage from eternall predestination vnto the magnification as he calles it to come by which we ascende to the heauenly Ierusalem the Citie of the lyuing God to the innumerable company of Aungels to the congregation of the first borne Sonnes which are written in heauen to the spirites of the iust and perfite men and to God the iudge of all men and to Iesus the Mediatour of the newe Testament where we being blessed shall inioye euerlasting lyfe Since all Scripture preacheth vnto vs that these things must with true and certaine perswasion be beléeued and denounceth against the vnbeleeuers payne and eternall death why are we discouraged in our mindes if miserie assayle vs why doe we lowre and lament if but easie aduersity come vpon vs why doe not excellent perswasions take so good roote in vs that we contemne and weare out afflictions of time present by conferring the same with lyfe to come which is reserued for vs why are we not so armed with the continual studie of most blessed immortalitie which is looked for and with sure hope of that most happie kingdome that whatsoeuer shall chaunce we beare it both paciently and quietly If the longest age of oures being compared with euerlasting life can scarcely be counted one minute why regarde we not those transitorie things as matters of no effect which may easily be abidden setling our minde farre beyonde afflictions vpon the good things eternall which tarie looking for vs And why waighe we not downe this light affliction that indureth but for a season euen onely with the earnest thought of the felicitie to come Of our momentany and light affliction speaketh Saint Paule iudging that it bréedeth in vs a wonderfull and excéeding waight of glorie while we haue not regarde vnto the thinges which are séene but to those things which are not séene For the things which are séene are temporall the things which are not séene are eternall For by affliction are good men throughly tryed as Iobe and Tobias were or else euill men therby are corrected and amended as Manasses and many other kings of Iuda Where should either the vertue and power of the spirite be so euidently perceyued or the noble and excellent vertue of pacience giue so splendent a shew or fayth haue any earnest exercise if the Saintes shoulde be strayned with no miserie For euen as the starres doe shyne in the night but in the day time they lie hidden euen so true vertue wering bewtifull by temptation doth as yron with vse shew in aduersitie what force it is of which otherwyse in tyme of prosperitie laye hid in secret And howe should euill men forsake their earthly desires relinquish and cast from them their wicked deuises if no such thing should happen whereby they may be ledde from loue of the worlde from generall flattering of themselues and from their naughtie and sinfull custome For as the Phisition bindeth him fast that is vered with a frensie stirres him vp that is troubled with the disease of Lytharge putteth them both to vexation and yet loueth them bothe being not onely desirous to restore health vnto them both but also applyes verie diligently his whole arte studie in curing of those things euen so God although he be sharpe in punishing yet doth he most louingly by such meanes procure saluation vnto hys elect Wherefore Moses reckneth affliction in steade of benefite when he thus speaketh to the children of Israell But thys also sayth he waigh thou within thy heart that euen as a man chastiseth his childe so doth the Lorde thy God correct thée that thou mayest walke in hys wayes and feare him After like maner doth Dauid in this sentence following extoll the chastining of the Lorde as a speciall benefite vnto vs It is good for me that thou hast humbled and afflicted me whereby I may learne thy statutes But why doth GOD many times suffer his elect to be afflicted by the euill and wicked Truely they which be most holy of all commit something euerye day worthy of punishment For not so much as in the fleshe of the very children of God there abydeth anye thing that is good but in them is concupiscence of the fleshe against the spirite and they are so chaunged into a newe creature as neuerthelesse the olde man is not vtterly shaken of They may referre that saying of Iohn to themselues as well as to others if we saye we haue no sinne we deceyue our selues and there is no truth in vs For euen the verie thought of the heart is inclyned to euyll if occasion be ministred therevnto There is no such prerogatiue giuen to the Saintes so long as they liue in this light if they remember their owne frailtie and weaknesse to make them thinke those common prayers of the Church as Lorde forgiue vs our trespasses washe me more and more And enter not into iudgement with thy seruaunt that they pertaine not as well to them as to others Wherefore the Lorde béeing a righteous Iudge by his iudgement correcteth first his owne householde bringeth them into the way againe and admonisheth them to call vpon him for helpe least they should be condemned with the reast of the worlde And euen as euery beast that is striken with lightning turneth his face towarde the lightning so likewise if the houshold of God will haue regarde to God when he pleaseth them he will compell them also to haue an eye to him when hee strykes them according to that saying when he slue them they sought him and turning back they called to remembrance that God was their rock and the high God their redéemer But and if the afflicted housholde of God will from thence forth diligently séeke after their God with sighings from their heart and with righteous and pacient mindes will abide wayting for his secrete councell their lamentation shall enter into the eares of the Lorde of Sabaoth who pluckes them out of their aduersaries handes that he may learne them to depend onely vppon him reuenges them also at length of their very enimyes if they scorne them and the rod of punishment which they execute not
away with preaching of the worde of God as a thing of naught and contemne and settes little by the threatning concourse of Kings and whisperings of Princes against the Lord and against his Christ and by no torments can they be drawne away and made with lesse will courage or chéere to professe the truth vnto their last ende Wherefore by the continuall remembraunce of such causes as mooue the Lorde to bring afflictions and troubles vpon his elect we shall be incouraged to beare all things that shall happen both with a pacient and quiet minde and eyther to reioyce if in defence of righteousnesse we be vnrighteously punished or else take occasion if we be iustly and of due desert chastised to correct our maners and amende our lyfe thereby Let it fall to oure remembraunce that as a woman which lyeth in labour féeleth great anguish in hir whole body with the trauell but after she is deliuered and hir childe come into the worlde is not onely eased of hir paine but also taketh singuler ioy and pleasure by forgetting hir former trouble euen so affliction which at first is woont to séeme sharpe and bitter yet at length it accustometh to worke ioyfull and merrie endes with delectable fruites of pacience Let vs neuer ymagine in our owne opinion that there is eyther chaunce or fortune and so suppose things happen by easualtie and at all aduenture although no religion as may appeare forbids those wordes by fortune or chaunce to be vsed in phrase of speach when thinges come to passe nay but let vs thinke and perswade with our selues that there is a God and iudge for a suretie that all things by his councell and prouidence are excellently well gouerned It is the Lorde that appointes vs to death and restores vs againe to life He carieth vs downe to hell and bringeth vs from thence againe The Lorde maketh both the poore and riche He exalteth the humble and casteth dewne the high lookes of the prowde Through him kinges doe beare rule and by him kingdomes are transtated from one Nation to another for their wrongs and contumelies and for their riches compassed by fraude and guile Without the will of our heauenly father our sauiour affirmeth in the Gospell that so much as a sparrow doth not light vpon the house top nor that a heare falleth from the heade but by his prouidence And what carefull foresight the Lorde hath towarde his elect he himselfe doth plainely signifie vnto vs in these wordes of the Prophete Esay I haue borne you sayth he from your mothers wombe and brought you vp from your birth till you were growne and the Church will I beare vp in hir last age I haue made you I will also nourishe you beare you and saue you Wherefore the Lorde is angrie when we flie to the succor of man leauing Gods helpe Which thing we may well perceyue by the saying of the sayde Prophet An Egyptian is a man and not God their horses are flesh and not spirites and so soone as the Lord shall stretch foorth his hande then shall the helper fall and he also that looketh for helpe shal perish and both togither be consumed Let vs learne therefore with great trust and confidence to wayte for the assistance of God and onely to respect what his will and pleasure is to endure also with a quiet minde whatsoeuer his heauenly prouidence most graciously shall assigne vnto vs. Let vs follow the councell of that holye Martyr Cyprian who instructeth a godly minde howe he should turne euilles aswel those which be ingraffed in the verie nature of man as those which by other accidents happen vnto him to become an instrument of glorie For thus he wryteth Is any man ransackt of his substaunce either by warre shipwracke or by robberie Let him not deuise by and by to repayre his losses by naughtie and euill practises but thus let him say with him selfe It is the Lorde that prooueth me and shall I not loue him from the bottome of my hart It is euen he himselfe that gaue me these things and he himselfe it is that hath taken them awaye againe blessed be the name of the lord Let him giue thanks for that he receyued them of Gods bountifull liberalitie and let him also giue him thankes bicause they be taken away againe for triall of his fayth If he shall thus say with the same minde and will that holy Iob did he shall with him also reape a rewarde For the Lorde regardeth not how much a man looseth but how paciently he beareth the same Like as he hath not respect to the quantitie that a man giueth to the poore but with what will and intent the same be done Hast thou one onely sonne whome thou louest and sodayne death doth depriue thée of him or doth the plague take frō thée thy best beloued spouse thy children and thy friendes take it paciently and saye So it séemed best to the Lorde and so peraduenture it was expedient for vs and ours the Lordes name be blessed therefore There be also certaine diseases whiche are of no lesse terrible paine than the crueltie of any tormentors As the Plurisie the Sciatica the Goute the Stone the Paulsie the sorenesse of the raynes and bladder If any such griefe happen vnto vs let not our mindes be mooued to impacience least our tongue also breake out into blasphemous wordes But let him that is troubled saye with blessed Dauid and with Hely the Priest It is the Lord Let him doe whatsoeuer séemeth good in his owne sight So shall we turne those euilles which are not come vpon vs for professing of Christ not onely to be a crowne of rewarde vnto our selues but also to be extended to the glorie of Christ and peraduenture bring to passe that the Lorde through our pacience will tender vs and either take away quite or else mittigate our paine and torment But and if we be not eased thereof yet by suche meanes we shall cause the thing which before was intollerable through our impacient minde nowe by our quiet induring to become more tollerable Let wicked murmurings therefore in time of aduersitie be remooued from vs which be full of desperation and mistrust and most euident tokens of peruerse opinions according to the excellent iudgement of this graue wryter Let vniust complaynings agaynst the Lorde be reiected farre from vs Let vs subiect our selues vnder the mightie hande of god Lette vs receyue his gentle correction with a quiet minde who hath neuer suffered vnpunished such wrestling as hath béene agaynst his ordinaunce and appoyntment Let enery man that is full of paine trouble and miserie say with the Prophete Micheas I will beare the wrath and indignation of God bicause I haue sinned against him And with Daniell To thée Lord belongeth righteousnesse and to vs perteyneth shame and confusion Let vs fall to heartie and earnest prayer and to continuall exercise of the
necessitie lose gods fauour and eternall life also They beléeue the wordes of Christ that if one countrie forsake them they shall be receyued of an other euen as Mesopotania entermyned Iacob the lande of Madian Moses Phalestine Dauid being driuen out of Iudea and Egypt that receyued Ioseph and Christ There is no place destitute of godly charitable men who not being forgetfull of that saying of Christ he that receyueth you receyueth me desire to be made pertakers of the Gospell in helping of the poore néedle defenders therof yea and reioyce at the present occasion offered making much of the same whose heartes the Lorde doth incense to helpe cherishe and harbour the holye succorlesse straungers of god Wherefore they take no care for their meate and drinke but cast all their care vpon the Lorde who gyueth fodder to the Cattell and feedeth the yong Rauens which call vpon him He sendeth downe rayne which bringeth foorth hearbe to féede them while they wander in the desert Mountaynes He heareth the creaking of these little birdes as it were a praier made vnto him being hated of their dammes as chickins out of kinde and forseken but new hatched white vnfeathered he doth féede eyther with the dewe of heauen as some thinke or else with wormes that bréede in their nest If God then so fauourably beholde the beastes of the earth and the foules of the ayre how much more of his aboundaunt goodnesse will he be present with his owne people which crie out to him by fayth and stedfastly wayte for his onely helpe But and if it happen that Gods people receyue not alwayes foode of God their Sauiour in the most liberall sort yet doe they waite for some heard and small pyttance according to that saying of Esay The Lorde sayth he shall giue you the bread of trouble and the water of aduersity Wherevnto the Lorde is accustomed to stande in time of extremitie and with such hardnesse they being exercised can easilye holde themselues content For God doth suffer none of his elect to be brought to vtter penurie and to die for hunger vnlesse they bée chosen oute to bée Lazars that is to say singuler examples of sufferaunce And therefore his will was that Helias being driuen awaye and forced by flying to shift for himselfe should be fedde and nourished by the Widdow and by Rauens Moreouer the constant elect are no whit grieued with the long prosperitie of the wicked whom they wishe rather to conuert and amende than for theyr obstinate continuance in naughtinesse to haue them iudged to the fire of hell and to take theyr porcion with the Deuill and his Aungels For such they knowe the will and pleasure of God is that the vngodly eyther by theyr long felicitie may be called to repentaunce and to forsake their impietie eyther that the good GOD seeing them to refuse the goods euerlasting may minister vnto them the more aboundaunce of worldly thinges here to the ende they shoulde receyue nothing of his goodnesse in time to come eyther bicause men may be put from the desire of reuenge and prouoked after Gods example to loue their enimies when as God not onely spareth his enimies but is also beneficiall vnto them Or else God vseth such wicked men as instruments both to punishe the misdemeanor of euill men and to exercise the vertue of good men Which thing is confessed by Dauid in that prayer of his in the .xvj. Psalme Vp Lorde sayth he deliuer my soule from the vngodlye which is a sworde of thine and from the men of thy hande I haue taken vpon me now in this whole discourse of true quietnesse of mindes which I trust euery man will graunt me with fauour and good will the office of a whetstone whose part is to make the yron toole sharpe it selfe being vnfit to cut So the true tranquillitie of the minde enuyroned with the goodly companye of all vertues and richely noted out with varietie of all maner of Gods giftes I haue discribed with the Pen of this my contynued style The wryter himselfe meane and base being at no rest from worldly disquietnesse endeuoring to direct others to the shore of perfection and yet my selfe bearing me sufficient recorde of mine owne euilles and perceiue verie well howe I abide amidst the surges of sinnes not exempt from feare of wracke in so huge a breaking in of losses and discommodities I haue set forth the pacient tranquillitie of the iust as well in all thinges as specially in time of trouble and aduersitie not to the intent we should beholde the same with curious eyes onely as ydle gazers doe and receyue it with outwarde shew of vaine gratulation as some fruite might arise therof but with an inflamed zeale after the example of the Saintes to labor and stryue euen with all diligence and indeuour who shall doe hest therein Wherfore let vs not leane to those foure sinfull conclusions which the ambicious couetous volupteous sort and which the Cynike Phylosophers doe purpose to themselues Let vs not put anye kinde of confidence eyther in the assistance of men or aboundaunce of friendes in the greatnesse of riches or strength of an hoste and power of men that by such maner of staies we think to leade a more safe and quiet life but let vs referre our whole confidence to the true God being author of the true tranquillitie of our mindes Let vs not rudely rushe into other mens offices but to thys thing onely take héede that we content our selues with our calling and the state of lyfe that we are in let vs order it well and decently and not wilfully by coueting to come to that place and degrée wherevnto we can not aspire bring sorowes vpon vs through our owne folly Let vs vtterly renownce the studie of such Artes as are not admitted vs to deale in Let vs take in our handes the booke of Gods worde that being occupied therin both day and night we may refreshe our mindes with fruitefull and pleasaunt consolation and from thence drawe as out of the pure Fountayne a right iudgement as well of controuersies concerning our fayth as also in all other things that we being throughly taught thereby maye spie as it were by an infallible marke what kinde of worshipping God doth admit and what he is displeased withal and plainely discerne therby truth from falsehood right from wrong the pure sinceritie from counterfeyt showe and the thing which is honest from that which is vnhonest that we maye with confident wisedome iudge betwéene the worke of God and the worke of the Deuill and prudently and cunningly distinct and seuer the one from the other least we should both ignorauntly and wickedly ascribe those euils to the gospell which through mans owne peruerse dealing and the Deuilles cruell malice are brought vpon vs Let vs banish away inordinate disquietnes of our minds Let vs remooue the anguishe of our consciences by flying to
let vs by staying vpon Gods promises cast our minde beyond all griefe and vexation vpon the euerlasting good thinges and by laying the one against the other transferre those heauie troubles which presently molest vs to the rewarde of immortalitie and euerlasting ioyes to come Let vs fully resolue with our selues that there is neyther fortune nor chaunce but that all things be most righteously gouerned by the prouidence of God almightie and that what displeasure and miserie soeuer doth happen in mans life happeneth for the best to them which haue respect to godlynesse and loue God from the bottome of their hart and hauing a feruent zeale towards him doe desire him earnestlye doe choose him for their Protector and defender in all their affaires doe call vpon him onely doe flie to his mercie onely and doe repose their trust on him as their onely and alone succour So we putting our trust in the frée goodnesse mercy and clemencie of almightie God shall be replenished with excellent comfort and being kindled with loue of the true eternall good things shal be brought with a full and perfite course to that most desired quietnesse of minde Where we being filled with the spirite be it in prosperity or aduersitie let vs speake vnto our selues in Psalmes and Hymnes and spirituall songs singing and making melodie in our hartes with thanks giuing alwayes to the Lorde for all thinges in the name of our Lorde Iesus Christ which is one and the same both yesterday and to day for euermore To God the Father also who is king of Kings and Lorde of Lordes who onelye hath immortalitie and dwelleth in the light that no man can attaine who largelye plentifully and aboundantly will participate with his elect people the thing which here onely in the heartes of Saintes is begonne euen the rest of eternall life which we so greatly long for through his beloued sonne in whome he hath made vs deare vnto him To him be dominion vertue power glorie honor and prayse euerlastinglye worlde without end Amen FINIS The Philosophers traÌ„quillity Democritus The iourney of Apollonius The wonderfull thirst that Cleanthes had after wisedome The tranquillitie of ciuill Gouernors The insaciable ambition of Alexander Gainmongers tranquillitie Spoken ironice or in mocking wise Ouid. Esay 5. The tranquillitie of voluptuons men The modestie of the author Voluptuous men haue no part with tranquility of minde The voluptuousnesse of Xerxes Iob. 21. Luke 6. Luke 16. True tranquillitie with getting of ryches hath no societie Horace 2. Tim. 6 Math. 16. Psal. 48. Heb. 13. Iob. 1 Luke 12. Crates threw his substaunce into the sea Psal. 38. Psal. 61. Gredinesse of honour hath no part with true tranquilitie of the minde Lucan in his second booke Seneca Horace Seneca in Thyeste What true tranquillitye of the minde is and the coÌ„mendation thereof Prayse of Philosophie Psalme 18. True tranquillitie is scuered from Philosophie and is transserred to Christ Aristotle A notable saying of Plato TraÌ„quillity trantierred to Christ Ephe. 1. The lettes of true traÌ„quillitie Mens Ioue bent vpon casuall goodes The confidence wee haue in meÌ„ The trust men haue in their own power and riches Euripides MiscoÌ„tent with our owne state and wondering at other mens Wicked and vnlawfull Artes. Deute 18. Desire of excelling others Heape of troubles Our life a continuall warfare The craftie wylinesse of Sathan The grieuous euils of our time The worme of the conscience What a murder Bessus committed Alexander deliuered to be worshipped as God. Sylla and Antiochus dyed wyth the disease of lyce Denying of Christ by othe Psal. 124. They lyuing in maruellous dispaire after they had forsaken the Gospell at length killed themselues Loke Gribalde in english That Christ is the true tranquillitie of the minde Math. 11. Esay 61. Luke 4. Esay 53. 2. Cor. 1. The memorie of the misterie of our redeÌ„ptioÌ„ is chiefly celebrated in the precept of the Eucharist The benefites which ensue the right receyuing destributing of the sacrament of the Eucharist Psal. 110. The apt similitude of Cyrillus Purgatory Cyprian in his treatise against De metrianus S. Ambrose Comfort taken by the worde of God. Luke 11. Psal. 119. Psal. 1. Deut. 28 Leuit. 26. 2. Tim. 3. Rom. 15. Chrisosteme in the thirde sermon of Lazarus 2. Tim. 2. Gregorie in an Epistle to bishop Lean. Augustine in the third Epistle to Voluscanus Saint Hieroms opinion Drigin in a certayne Homely How the conscience may be quieted in time of contention about Religion Iohn 5. Actes 17. Chrysostomes prophecie of this oure age vpon the. 24. of of Mathew Antichrist in the church Rom. 1. Psal. 6. No refuge but to the scriptures Myracles chieflye wrought among false Christians S. Hierom vpon Nahum Mark 14. That the people themselues in the ende of the worlde shall seeke for the scriptures Luke 16. The word of greater aucthoritie than the Church The Church hir office Galat. 1. August in an Epistle to Hierom. Only the canonicall Authors can not erre Exercise of the spirite of fayth in the word of god 1. Tim. 4. The differeÌ„ce betwene spirites Often and feruent prayer Indeuor to helpe others Earnest indeuor of amendement Reuerence and humilitie towards Goddes worde An excellent comparison betweene the virginitie and humilitie How nedefull is charitie to the scripture A pretie similitude of Gregorie Nazianzen in the first booke of diuinitie 2. Timo. 2. Euils imputed to Gods worde must not discourage vs from louing and defending the same Iere. 44. 3. King. 18. Amos. 4. 1. Cor. 4. A pretye quip of Tertuliau August in his seconde booke de ciuitate dei The multitude of heresies reigning abrode must not disswade vs from reading of scriptures Apoc. 2. 1. Cor. 1â— Dissolute life and other euils not to be imputed to the worde of God. The supersticious sort more feruent in their Religion than the true worshippers in theirs Euiles imputed to man himselfe to Sathan and to the worlde The true Preachers without blame Act. 10. Augustine in a certaine Homily Our departing from Goddes worde The laste yeare of K. Edwarde Why Gods worde was taken from vs. The prophecie of Latimer and others In steede of Gods worde Idolatrie Goddes thretnings The Church of God and christian religion augmentes with persecution August to Volusianê° A noble sentence Who be excluded from a quiet minde To whome Christ is become the true tranquillitie of the minde 1. Thessa. 4. Hebrues 12. Of concupiscence How the conscience that is troubled with inwarde concupiscence may be quieted Howe to suppresse concupiscence Idienesse the feeder of lustes Mariage the shoeteanker of concupiscence 1 Cor. 7. Last of Hebrues Corrupt life of Church-men Ephe. 4. Gene. 6. Gone 19. Leuit. 8. Num. 25. Iud. 30. Sensuall lustes the cause of translating kingdomes Promise in baptisme A prettie saying 1. Pet. 2. Rom. 12. 1. Tymotb 1. The meanes of true quietnesse Of eternell life hauing beginning in this life August of the feele of eternal life Why the holy elect do so vehemently desire to leaue this earthly habitation Rom. 7. Philip. 1. Rom. 8. 2. Collos 5. The felicitye of the Saintes in life to come Psal. 35. Apoc. 7. The rewarde of the iust Psal. 83. True tranquillitie of the mind resteth in the sure confideÌ„ce in christ in the testimonie of a good conscience and in the liuely hope of eternall life Iustifying by fayth S. Barnard Of true traÌ„quillitie of minde in time of afflictions 2. Colos 4. Deut. 29. Psal. 119. Why God doth suffer his elect to be tormented by the wicked Rom. 7. The elect not free from sin but rather prone to euil Psal. 77. The chiefe causes why God sende affliction to the iust The first cause Why God sheweth himself angry with his elect The second cause The thirde cause Publike calamuies the voyce of the lawe The fourth cause The difference of induring trouble betwene good men and euill Iere. 10. Augustine in his booke de peccatoruÌ„ meritis The fife cause The sixâ—… cause Tranquillity two wayes to the godly The seuenth cause Gene. 22. Iob. 1. Deut. 13. The eight cause Why the godly are brought to extreeme perill Psal. 21. Psal. 21. The ninth cause That there is no fortune but all thing be rightly gouerned by the omnipotent power of God. 1. Kin. 2. Math. 10. Esay 46. Esay 31. Euilles turnde to our benefit Cyprian Tranquilitie in all sicknesse and diseases No murmuring in aduersitie Mycheas the last chapter Danyel 9. Hebr. 72. Rom. 8. We see by examples whom God loueth he also chastiseth Heb. 12. â— Tim. 2. 1. Pet. 2. Dan. 6.14 Psal. 26. Psal. 32. Psal. 32. Exod. 4. Psal. 61. The Saints of most quiet minde in aduersitie Actes 16 2. Cor. 11. Wisd 5. Esay 8. The stedfast ioy of Martyrs at their death 2. Macha 7. The effecient cause of the Saints traÌ„quillitie in affliction Death an aduauntage to the elect Hatred of the worlde the rewarde of vertue Banished for the gospell of christ Math. 10. Psal. 146. How God prouideth for the yong Rauens Esay 30. Foure causes whye god suffers the wicked so long to florishe Rom. 2. Luke 16. Mat. 6. Psal. 16. A repetition of that whiche went before In the time of Qucene Mary