of a Leuit God punished the whole tribe in this order as holy scripture recounteth He caused al the other eleuen tribes to rise against them first to come to the house of God in Silo to aske his aduise and to folow his direction in this warre against their brethren And thence hauing by Godes appointement ioined battaile twise with the tribe of Beniamin the third daie God gaue them so great a victorie as they slew al the liuing creatures within the compasse of that tribe except onelie six hundred men that escaped awaie into the desert the rest were slaine both man woman children and infantes together with al the beastes and cattel al the cities villages and howses burnt with fire And al this for one sinne committed onelie at one time with one woman And who then deare Christian brother wil not confesse with Moyses that God is a iust God a great God and a terrible God Who wil not confesse with S. Paul that it is horrible to fal into the handes of the liuing God Who wil not say with holy Dauid A Iudicijs tuis timui I haue feared at the remembrance of thy iudgementes If God would not spare the destroying of a whole tribe for one sinne onely if he would not perdon Chore Dathan and Abiron for once the sonnes of Aaron for once Ananias Saphira for once if he would not forgiue Esau though he demaunded it with teares as S. Paul saieth if he would not remit the punishment of one fault to Moyses Aaron albeit they asked it with great instance if he would not forgiue one proude cogitation vnto the Angels nor the eating of one apple vnto Adā without infinite punishment nor would passe ouer the cuppe of affliction from his own deare sonne though he required the same thrise vpō his verie knees with the sweate of blood and water in his presence what reason hast thou my brother to thike that he wil let passe so many sinnes of thine vnpunished what cause hast thou to induce thy imagination that he wil deale extraordinarilie with thee breake the course of his iustice for thy sake Art thou better then thos whom I haue named or hast thou any priuilege from his Maiestie aboue them If thou wouldest consider the great and strange effectes of his iustice which we see dailie executed in the world thou shouldest haue litle cause to persuade thy self so fauorablie or rather to flatter thy self so daungerously as thou doest We see that notwithstanding Godes mercie yea after the death and passion of Christ our Sauiour for sauing of the whole world yet so many infinite millions be damned daily by the iustice of almightie God so many insideles heathens Iewes and Turkes that remaine in the darknes of their owne ignorance and among Christīans so many heretiques and misbeleuers and among Catholiques so many euel liuers as Christ truely said that few were they which should be saued albeit his death was paid for al if by their own wickednes they made them selues not vnworthie therof And before the comming of our Sauiour much more we see that al the world went awrie to damnatió for many thousand yeres together excepting a few Iewes which were the people of God And yet among them also the greater part perhappes were not saued as may be cōiectured by the speeches of the prophetes from time to time and specially by the sayings of Christ to the harisees and other rulers therof Now then if God for the satisfying of his justice could let so many millions perish through their own sinnes as he doth also now daily permit without any preiudice or impechement to his infinit mercie why may not he also damne thee forthy sinnes notwithstanding his mercie seing thou doest not onely commit them without feare but also doest confidently persist in the same The 2. part of the chapter BVT HERE now perhappes some man may say if this be so that God is so seuere in punishment of euery sinne and that he damneth so many thousandes for one that he saueth how is it true that the mercies of God are aboue al his other vvorkes as holy scripture affirmeth and that it passeth and exalteth it self aboue his iudgement For if the number of the damned doe exceede so much the number of thos which are saued it seemeth that the worke of iustice doth passe the worke of mercie To which I answere that touching the smal number of them that are saued as also of th' infinit quantitie of such as are damned we may in no wise doute for that besides al other prophetes Christ our Sauiour hath made the matter certaine and out of question We haue to see therfore how notwithstāding al this the mercie of God doth exceede his other workes And first his mercie may be said to exceede for that al our saluation is of his mercie and our damnation from our selues only as from the first and principal causes therof according to the saying of God by the prophet Perditio tua Israel tantummodò in me auxilium tuum Thy perdition is onely from thy self ô Israel and thy assistance to doe good is onely from me So that as we must acknowledge Gods grace and mercie for th' author of euerie good thought and acte that we doe and consequently ascribe al our saluatiō vnto him so none of our euil actes for which we are damned doe proceede from him but onely from our selues and so he is no cause at al of our damnation and in this doth his mercie exceede his iustice Secondlie his mercie doth exceede in that he desireth al men to be saued as S. Paul teacheth and him self protesteth when he saieth I vvil not the death of a sinner but rather that he turne from his vvikednes and liue And againe by the prophet Ieremie he complaineth greeuouslie that men wil not accept of his mercie offered Turne from your vvicked vvaies saith he vvhy vvil ye die a you house of Israel By which appeareth that he offereth his mercie most willinglie and freelie to al but vseth his iustice onelie vpon necessitie as it were cōstrained therunto by our obstinate behauiour This our Sauiour Christ signifieth more plainlie when he saith to Ierusalem O Ierusalem which killest the prophetes and stonest them to death that are sent vnto thee how oftē wold I haue gathered thy children together as the henne clocketh her chickins vnderneth her winges but thou woldest not behold thy house for this cause shal be made desert and left without children Here you see thee mercie of God often offered vnto the Iewes but for that they refused it he was enforced in a certaine maner to pronounce this heauie sentence of destruction and desolatiō vpon them which he fulfilled within fortie or fiftie yeares after by the handes of Titus and Vespasian Emperours of Rome who vtterlie ouerthrewe the citie of Ierusalem and the whole nation
geuē vnto vs against the same they crie with S. Paul that they finde a lavv in their members repugning to the lavv of their minde which is the rebellion of concupiscence left in our flesh by original sinne but they confesse not or cōsider not with the same apostle that the grace of God by Iesus Christ shall deliuer them from the same They remember not the comfortable saying of our Saueour vnto S. Paul in the middest of his greatest temptations Sufficie tibi gratia mea My grace is sufficient to strengthen thee against them al. Thes men I say doe as Helizeus his disciple did who casting his eyes onelie vpō the number of his enemies that is vpon the huge armie of Syrians redie to assault him thought hīself lost vtterly vnable to stand in their sight vntil by the prayers of his master the holie Prophet he was permitted by God to see the Angels that stoode there present to fight on his side and then he wel perceaued that his parte was the stronger So fareth it with the weake and distrustful people who feeling and considering onlie the miseries and infirmities of their own nature wherby day lie strong tentations do rise against them doe account the batail painful and the victorie vnpossible hauing not tasted in deed nor euer proued through their own default and negligence the manifold helpes of heauenlie and spiritual succours which almightie God neuer faileth to send vnto such as are content for his sake to take this cōflict in hand S. Paul had wel tasted that ayde who hauing reckned vp al the hardest incounters and impedimentes that might be he adioineth notwithstanding Sed in his omnibus superamus propter cum qui dilexit nos But we ouercome in al these combates by his assistance that loueth vs. And then falleth he to that most wonderful protestation wherof both heauen earth and hel may stand in admiration that nether death nor life nor Angels nor other thing should be able to seperat him from Christ or to make him abandon his seruice and al this vpon the confidence of spiritual ayd frō his said Saueour wherby he sticked not to auouch that he could doe al things The Prophet Dauid also had proued the force of this assistance when he saide I did runne the vvay of thy commaundementes ô Lord vvhen thoudiddest enlarge my hart This enlargement of hart was by spiritual consolation of internal vnction wherby a mans hart drawen together by anguishe and sorow is opened and enlarged at what time Gods holie grace is powred ito it no otherwise then a drie purse is softened and enlarged by annointing it with oyle Of which diuine oyle and heauenlie comfort when this blessed seruant of God had receaued his part he confessed presentlie that he did not onlie walke the wayes of Gods commandementes with ease but also did runne them ouer with exceeding pleasure Euē as a carte wheele which creketh and complaineth vnder a smal burden when it is drie doth runne on merilie and without al noise when a litle oyle is put vnto it Which thing aptlie expresseth our state and condition who without Gods assistance are able to doe nothing but with the ayde thereof are able to conquere and ouercome al things And surelie I would gladlie aske these men that imagine the way of Gods holy law to be so hard and ful of difficultie how the prophet could say who was a man as we are I haue taken pleasure ô Lord in the vvay of thy commaundementes euen as in al the riches of the vvorld And in an other place That the same commandementes vvere more pleasant and more to be desired then any gold or pretious stone and more svveter thē hony or the hony combe By which wordes he yeeldeth to vertuous life not onely due estimation of honour and value aboue al treasures in the world but also of pleasure delite and sweetnes therby to confound al those that abandone forsake the same vpon idle pretensed and feined difficulties And if king Dauid could say thus much in the old testament and of the old law which notwithstanding was infinitlie more hard thē is the new with how much more reason may we speake it now in the time of grace when not onlie the seruice of God in it self is without al comparison more sweet and easie but also the peculier helpes and assistances of almightie God much more effectual and abundant For further declaratiō wherof I would demand of thee thou poore infortunat Christian that deceauest thie self with thes bugges and fancies of imagined difficulties whie Christ our Saueour came into this world whie tooke he our flesh vpon him whie laboured he and tooke so much paines among vs whie shed he his blood whie praied he to his father so often for vs whie appointed he the Sacramentes as conduites to deriue his most holie grace vnto vs whie sent he the Holie Ghost into the world what signifieth Ghospel or good tidings what meaneth the words Grace Mercie brought with him what importeth the comfortable name of IESVS Is not al this to deliuer vs from sinne from sinne past I say by his only death from sinne present and to come by the same death and by the assistance of his holy grace bestowed on vs more abundantlie then before Was not this one of the prīcipal effectes of Christ his comming as the prophet noted that craggie pathes should be made streight and hard vvayes plaine was not this the cause whie he indued his church with the seuen blessed giftes of the Holie Ghost and with the vertues infused to make the yoke of his seruice sweet the exercise of good life easie the walking in his commandemētes pleasant in such sort as men might now sing in tribulations haue confidence in perils securitie in afflictions and assurance of victorie in al temptations is not this the beginning midle and ende of the Ghospel were not thes the promises of the Prophetes the tydinges of the Euangelistes the preachinges of the Apostles the doctrine beleef and practise of al saincts and finallie is not this verbum abbreuiatum The word of God abbreuiated and made short wherin doe consist al the riches and treasures of our Christian profession But for that this matter is of exceeding great weight to the strēgthening of Christians in their vocation against the temptations of pusilanimitie and deiectiō which are verie ordinarie dāgerous to most mē in the world it shal not be amisse perhappes to treate discusse the same more at large in this place laying doune the particuler meanes and helpes which euerie man hath or may haue in this busines if he want not wil to vse and applie the same to his assistance and commoditie And for that the feeld is large the matters are many which doe appertaine vnto this point I haue thought conuenient for more plainesse and perspicuitie
you doune againe and breake your necke douneward except ye repent for that in deed there is no one thing which may be more iniurious to Gods diuine maiestie then to make him the foundation of our sinful life who lost his owne life for the extinguishing of sinne But you wil say perhappes And is not God then merciful yes truely deare brother he is most merciful there is neither end nor measure of his mercie he is euen mercie it self it is his nature and essence and he can no more leaue to be merciful then he can leaue to be God But yet as the prophet here saith he is iust also We must not so remember his mercie as we forget his iustice Duleis rectus dominus our Lord is swete but yet vpright iust also saith holy Dauid And in the same place al the vvaies of our Lord are mercie and trueth Which words S. Barnard expounding in a certaine sermon of his saieth thus There be two feete of our Lord wherby he walketh his waies That is Mercie Trueth and God fastneth both thes feete vpon the hartes of them which turne vnto him And euery sinner that wil truely conuert him self must lay hand-fast on both thes feete For if he should lay hande on mercy onely letting passe truth iustice he would perish by presumptiō And on th' other side if he should apprehend iustice onely without mercie he would perish by desperation To the end therfore that he may be saued he must humblie fal doune and kisse both thes feete that in respect of Gods iustice he may retaine feare and in respect of his mercie he may conceaue hope And in an other place Happie is that soule vpon which our Lord IESVS Christ hath placed both his feete I wil not sing vnto thee Iudgement alone nor yet mercie alone my God but I wil sing vnto thee with the prophet Dauid mercie and iudgement ioined together And I wil neuer forget thos two iustifications of thine S. Austen handleth this point most excellently in diuerse places of his workes Let them marke saieth he which loue so much mercie and gentlenes in our Lord let them marke I say and feare also his trueth For as the prophet saieth God is both swete and iust Doest thou loue that he is sweete feare also that he is iust As a sweete Lord he said I haue held my peace at your sinnes But as a iust Lord he addeth And thinke you that I vvil hold my peace still God is merciful and ful of mercies say you it is most certaine yea adde vnto this that he beareth long But yet feare that which commeth in the verses ende verax That is he is also true and iust There be two things wherby sinners doe stand in danger the one in hoping to much which is presumptiō th' other in hoping to litle which is desperation Who is deceiued by hoping to much He which saieth to himself God is a good God a merciful God therfore I wil doe what pleaseth me and why so because God is a merciful God a good God a gentle God Thes men runne into daunger by hoping to much Who are in daunger by despaire they which seing their sinnes greuous and thinkīng it now vnpossible to be pardoned say within them-selues wel wee are once to be damned why doe we not then whatsoeuer pleaseth vs best in this life Thes mē are murdered by desperation th' other by hope What therfore doeth God for gaining of both thes men To him which is in daunger by hope he saieth Doe not say vvith thy self the mercie of God is great he vvil be merciful to the multitude of my sinnes for the face of his vvrath is vpon sinners To him that is in danger by desperation he saieth At vvhat time soeuer a sinner shal turne him self to me I vvil forget his iniquities Thus farre S. Austē besides much more which he addeth in the same place touching the great peril and folie of thos men who vpon vaine hope of Gods mercie doe perseuer in their euil life It is truely deare brother a verie euil consequent and a most vniust kind of reasoning to say that for so much as almightie God is merciful long suffering therfore wil I abuse his mercie and continue in my wickednes The scripture teacheth vs not to reason so but rather quite contrarie God is merciful and expecteth my conuersion and the longer he expecteth the more greeuous wil be his punishment when it commeth if I neglect his patience and therfore I ought presently to accept of his mercie So reasoneth S. Paul who saieth doest thou contemne the riches of his long suffering and gentlenes Doest thou not know that the patience of God towardes thee is vsed to bring the to repentāce But thou through the hardnes of thy hart and irrepentant mind doest hoard and heape vp to thy self wrath in the day of vengeance at the reuelation of Gods iust iudgemēt In which wordes S. Paul signifieth that the longer God suffereth vs with patiēce in our wickednes the greater heape of vengeance doth he gather against vs if we persist obstinate in the same Wherunto S. Augustin addeth an other consideration of great dread and feare and that is if he offer thee grace saith he to day thou knowest not whether he wil doe the same tomorow If he geue thee life and memorie this weeke thou knowest litle whether thou shalt enioy that benefit the next The holie prophet beginning his seuentie and second Psalme of the dangerous prosperitie of worldlie men vseth these wordes of admiration Hovv good a God is the God of Israel vnto thē that be of a right hart And yet in al that Psalme he doth nothig els but shew the heauie iustice of God towardes the wicked euen when he geueth thē most prosperities worldlie wealth and his conclusion is Behold ô Lord they shal perish vvhich departe from thee thou hast destroyed al those that haue broken their faith of 〈◊〉 vvith the. By which is signified that how good soeuer God be vnto the iust yet that pertaineth nothing to the releefe of the wicked who are to receiue iust vengeance at his handes amiddest the greatest mercies bestowed vpon the godlie The eyes of our Lord are vpon the iust saieth the same prophet and his eares are bent to heare their praiers but the face of our Lord is vpon them that doe euil to destroie their memorie from out of the earth It was an old practise of deceiuing prophetes resisted stronglie by the prophetes of God to crie peace peace vnto wicked men when in deed their was nothing towardes them but daunger sword and destruction according as the true prophetes fortolde and as the euent proued Wherfore the prophet Dauid geueth vs a notable sure rule to gouerne our hope and confidence withal when he saith sacrificate sacrificiū
of the Protestant magistrate towardes Catholiques in EnglaÌ„d wherwith he supposeth many are staied from comming vnto them but al with as great discretion and foundation as he hath done the former demanding of vs in very good earnest why we should stand so much vpon Limbus Patrum vpon Christes descending into hel vpoÌ„ real presence freedome of wil and merit of workes vpon traditions preestood and sacrifice vpon worshiping of Saintes and Images mariage of preestes inherent iustice and the fiue SacrameÌ„tes that we numbre more then they doe why I saie we should so relie and sticke vpon thes thinges as for their sakes not to ioyne with theÌ„ and be Protestantes wheras notwithstanding al thes thinges the ProtestaÌ„tes saith as he saith and ours is al one in substance and we al are members of one true Catholique and Apostolique Churche albeit some of vs be somewhat better members in that Church then others And this last point of the Church therby to allure vs the more he vrgeth very often and earnestly to wit that we are al members of one true Church reprehending greatly his fellow Ministers and brethren who vpon indiscrete Zeale as he saith vrged first this separation and did vvrite in not so sensed a maner as they ought to haue done adding further vve are to iustifie that of departing from the Church ther ought to be no question at al among vs. But what is the cause thinke you of this so greate and suddaine curtesie which now at length M. Buny against al custome of his brethren doth offer vnto vs you shal heare it vttered if you please in his owne wordes for by consâ—â—â—ing so far vvith them saieth he as to graunt that vve are not both of one Church vve bring our selues to needles trouble For that it is greate probabilitie vvith them that so vve make our selues aunsvverable for to finde out a seueral and distinct Church from them from vvhich vve descende vvhich hath continued from the Apostles age to this present els that needes vve must acknovvledge that our Church is sprung vp of late or at least since thers This is his confession which we hauing heard we neede not stande any longer in doubt wherfore he is become so kinde as at length to make vs al of one true Catholique and Apostolique Church with them whom hitherto they haue detested as the Sinagogue of Antechrist Why also M. Buny tooke in hande to write this treatise of pacification to wit for that in deede as he confessed before He novv perceaueth that men held vvith them rather for respect of state and ciuil commodities then of conscience and beleefe Which regarde of temporal commoditie in very truth Gentle reader is the only reason or baite that they can lay before vs at this time wherby to moue vs to come vnto their parte Which respect and motiue notwithstanding our Lord knoweth how bare and brickle a matter it is and how longe or litle while it may endure But this only thing set a side in al other respectes reasons allurementes motiues or considerations which heauen or earth can yeld wherby to stirre a Christian minde to embrace any religion they are al for vs and none for them as perhaps hereafter may be declared more largelie in some special treatisse which by occasion of this may be taken in hand In the meane space let this suffice for answere of so much as M. Buny hath writen in his pacification Of this present edition vvith certaine instructions to the Reader THER remaineth now then gentle reader for the ending of this preface to admonish the only in a worde or two what thou hast in this later edition more then in the former and how thou maist reape the commoditie that is intended and wished to the therin First the whole booke hath bene reuewed and both amplified and bettered in diuers pointes throughout al the chapters that doe remaine as before Secondly the title therof is altered as may appeare in the beginning for that the other booke of Christian exercise since the first edition therof hath bene set foorth a parte by it self Thirdly diuers treatises and chapters haue bene wholy altered especially in the first part wher vpon a purpose of greate breuitie which in the beginning was conceaued but afterwardes could not be held many things were shifted ouer and diuers discourses knit vp with more imperfection then in the second part therof Fourthly sundrie new chapters and treatises haue bene added in this edition And thes partly of mine own liking imagining that the matter might perhappes affect other men as much as it did me among which I may accompt the chapter of examples of true resolution and some other Partely also vpon aduertisement of good and reuerend Catholique preestes that liue in England who finding by their experience in dealing with mens soules as my self also did that this long time of schisme and sectes wherein they heare nothing but weangling and contradictions in matters of courtouersies their life in the meane space running at al libertie without discipline and loding their consciences with infinite burden of sinne hath wroght in mens mindes a certaine contempt and carles insensibilitie in thes affaires esteeming al things to stand vpon probabilitie only of dispute to and fro and so by litle and litle doth bring them also to thinke the same of Christian religion it self imagining that the Iewes Turkes Saracens and other enimies therof being worldly wise men may haue as greate reason perhaps to stande against the same as thes later learned men of oar owae time haue to staud in so many rankes and diuisions of sectes against the Catholique faith and as the old Philosophers pretended to haue against the being of one God him self Thes thinges I saie being so which is alwaies the effect of diuision and heresie thos vertuous and discrete men were of opinion that it should not be amisse in this second edition to adioyne two chapters of the certaintie of one God and of our Christian faith and religion Besides this I was admonished by the writinges of our aduersaries since the publishing of my first edition how they misliked two principal pointes in that booke First that I speake so much of good workes and so litle of faith secondly that I talked so largely of Godes iustice and so breefly of his mercie In both which pointes albeit an indifferent man might haue bene satisfied before and easilie perceaue that the aduersarie doth but picke quarels of calumniation yet to giue more ful contentement in this matter euen vnto our enemies I haue besides that which is spoken els wher and namely in the 2. and 4. chapters touching faith adioyned also a special chapter of the two seueral partes of Christian profession which are beleefe and life And for the second I haue framed a whole new chapter in the begiuning of the second part intituled against dispaire of Godes mercie Thos were
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
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
of Iewes whom we see dispersed ouer al the world at this daie in bondage both of bodie soule Which worke of Gods Iustice though it be most terrible yet was his mercie greater to thē as appeareth by Christs wordes if they had not reiected the same Thirdlie his mercie exceedeth his iustice euen towardes the damned them selues in that he vsed many meanes to saue them in this life by geuing them freewil and assisting the same with his grace to doe good by mouing thē inwardlie with infinite good inspirations by alluring thē outwardlie with exhortatiōs promisses examples of others as also by sicknes aduersities and other gentle corrections By geuing them space to repent with occasions opportunities and excitations vnto the same By threatning thē eternal death if they repented not Al which thinges being effectes of mercie and goodnes towardes them they must needes confesse amiddest their greatest furie and tormentes that his iudgementes are true iustified in them selues and no waies to be cōpared with the greatnes of his mercies By this then we see that to be true which the prophet saieth Misericordiam veritatem diligit dominus God loueth mercie and trueth And againe Mercie and trueth haue met together Iustice and peace haue kissed on an other We see the reason why the same prophet protesteth of him self I vvil sing vnto thee mercie and iudgement ô Lord not mercie alone nor iudgement alone but mercie and iudgement together that is I wil not so presume of thy mercie as I wil not feare thy iudgement nor yet wil I so feare thy iudgement as I wil euer despaire of thy mercie The feare of Gods iudgement is alwaies to be ioined with our confidence in Gods mercie yea in verie Saintes them selues as Dauid saith But what feare that feare trulie which the scripture describeth whē it saith the feare of our Lord expelleth sinne the feare of God hateth al euil He that feareth God neglecteth nothing he that feareth God wil turne and looke into his owne hart he that feareth God wil doe good woorkes They which feare God wil not be incredulous to that which he saith but wil keepe his waies and seeke out the things that are pleasant vnto him They wil prepare their hartes sanctifie their soules in his sight This is the description of the true feare of God set downe by holie scripture This is the description of that feare which is so much commended and commanded in euerie part and parcel of Gods worde Of that feare I saie which is called Fons vitae radix prudentiae corona plenitudo sapientiae gloria gloriatio beatum donum That is the fountaine of life the roote of prudence the crowne and fulnes of wisdome the glorie and gloriation of a Christian man a happie gift Of him that hath this feare the scripture saith happie is the man vvhich feareth our Lord for he vvil place his minde vpon his comman lementes And againe the man that feareth God shal be happie at the last end and shal be blessed at the day of his death Finally of such as haue this feare the scripture saith that God is their foundation God hath prepared great multitude of sweetnes for them God hath purchased them an inheritance God is as merciful to them as the father is merciful vnto his children And to conclude Voluntatem timentium se faciet God wil doe the wil of those that feare him with this feare This holie feare had good Iob when he said to God I feared al my vvorkes And he yealdeth the reason therof For that I knevve that tbovv sparest not him that offendeth thee This feare lacked the other of whō the prophet saieth The sinner hath exasperated God by saying that God wil not take accompt of his doings in the multitude of wrath Thy iudgementes ò Lord are remoued from his sight And againe vvherfore hath the vvicked man stirred vp God against him self by saying God vvil not take account of my doings It is a great exasperation of God against vs to take the one halfe of Gods nature from him which is so make him merciful without iustice and to liue so as though God wold take no account of our life wheras he hath protested most earnestlie the contrarie saying that he is like a hard and couetous man which wil not be contēt to receiue his owne againe but also wil haue vsurie for the lone that he wil haue a straite reckoning of al his goodes lent vs that he wil haue fruite for al his labours bestowed vpon vs finallie that he wil haue account for euery word that we haue spoken Our Sauiour Christ in the three score and eight psalme which in sundrie places of the gospel he interpreteth to be writen of himself among other dreadful curses which he setteth down against the reprobate he hath these let their eyes be daseled in such sorte as they may not see povvre out thy vvrath my Father vpō thē let the furie of thy vengeance take hād fast on thē Adde iniquity vpō their miquitie let him not enter into thy iustice Let them be blotted out of the booke of life let them not be enrolled together vvith the iust Here loe we see that the greatest curse which God can laye vpon vs next before our blotting out of the booke of life is to suffer vs to be so blinded as to adde iniquitie vpon iniquitie and not to enter into cōsideration of his iustice For which cause also this confident kinde of sinning vpon hope of Gods mercie is accounted by diuines for the first of the six greuous sinnes against the holie Ghost which our Sauiour in the gospel signifieth to be so hardlie pardoned vnto men by his Father And the reason why they cal this a sinne against the holie Ghost is for that it reiecteth wilfullie one of the principal meanes left by the holie Ghost to retire vs from sinne which is the feare and respect of Gods iustice vpon sinners Wherfore to conclude this matter of presumption me thinkes we may vse the same kinde of argumēt touching the feare of Gods iustice as S. Paul vseth to the Romanes of the feare of Gods ministers which are temporal princes Wouldest thou not feare the power of a temporal prince saith he doe wel then and thou shalt not onelie not feare but also receiue laude and praise therfore But if thou doe euil then feare for he beareth not the sword without a cause In like sort may we saye to those good felowes which make God so merciful as no man ought to feare his iustice Would ye not feare my brethrē the iustice of God in punishmēt liue vertuouslie then and you shal be as voide of feare as lions are saieth the wiseman For that perfect charitie expelleth feare But if you liue wickedlie then haue you cause to feare
baptised for the gaining of heauen But it shal not be amisse perhappes to alleage S. Austens very wordes vpon this matter For thus he writeth It is a remediles peril when a man giueth him self ouer so much to vices as he forgeteth that he must geue accōpt therof to God And the reason why I am of this opinion is for that it is a great punishment of sinne to haue lost the feare and memorie of the iudgement to come c. But dearlie beloued least perhappes the newe felicitie of the beleeuing theefe on the Crosse doe make any of you too secure and remisse least peraduenture some of you saye in his hart my guiltie cōscience shal not trouble nor torment me my naughtie life shal not make me verie sadde for that I see euen in a momēt al sinnes forgeuen vnto the theefe we must consider first in that theefe not onelie the shortnes of his beleefe and confession but his deuotion and the occasion of that time euen when the perfection of the sust did staggar Secondlie shew me the faith of that theefe in thy self and then promise to thy self his felicitie The deuil doth put into thy head this securitie to the end he may bring thee to perdition And it is vnpossible to number al them which haue perished by the shadowe of this deceitful hope He deceiueth him self and maketh but a ieste of his owne damnatiō which thinketh that Gods mercie at the last daie shal help or releeue him It is hateful before God when a man vpon confidence of penance in his old age doth sinne the more freelie The happie theefe wherof we haue spoken happie I saie not for that he laied snares in the waie but for that he tooke hold of the waie it self in Christ laying handes on the praie of life and after a strange maner making a bootie of his owne death he I saie nether did deferre the time of his saluatiō wittinglie nether did he deceitfullte put the remedie of his estate in the last momēt of his life nether did he desperatlie reserue the hope of his redemotion vnto the houre of his death nether had he any knowlege ether of religion or of Christ before that time For if he had had perhappes he would not haue bene the last in number among the Apostles which was first in the king some of heauen By thes wordes of S. Augustin we are admonished as you see that this particular facte of Christ maketh no general rule of remission to al men not for that Christ is not alwaies redie to receaue the penitent as he promiseth and was to receaue this theef but for that euerie man hath not the time or grace to repent as he should at the last houre according as hath bene declared before The general waie that God proposeth to al is that which S. Paul saith Finis secundum opera ipsorum The end of euil men is according to their workes Looke how they liue and so they die To that effect saieth the prophet Once God speke and I heard thes tvvo things from his mouth Povver belongeth to God and mercie vnta thee ô. Lord for that thou vvilt render to euery man according to his vvorkes The wise man maketh this plaine saying the vvay of simers is paued vvith stones and their ende is hel darkenes and punishmentes Finally S. Paul maketh this general and peremptorie cōclusion Be not deceiued God is not mocked looke vvhat a man sovveth and that shal be reape He that sovveth in flesh shal reape corruption he that sovveth in spirit shal reape life euerlasting In which wordes he doeth not onely lay downe vnto vs the general rule wherto we must trust but also saieth further that to persuade our selues the cōtrary therof were to mocke abuse God which hath laied doune this general law vnto vs. Notwith standing as I haue said this general law barreth not the mercie of almightie God from vsing a priuilege to some particular man euen at the verie last cast But yet miserable is that soule which placeth the ancker of his eternal wealth or woe vpon so tyclesome a point as this is I cal it ticlesome for that al diuines who haue writen of this matter doe speake verie dowtfullie of the penance or conuersiō of a man at the last end And albeit they doe not absolutely condemne it in al but doe leaue it as vncertaine vnto Gods secret iudgement yet doe they incline to the negatiue part and doe alleage fower reasons for which that conuersion is to be doubted as insufficient for a mans saluation The first reason is for that the extreme feare paines of death being as the philosopher saith the most terrible of al terrible thinges doe not permit a man cōmonlie so to gather his spirites senses at that time as is required for the treating of so weightie a matter with almightie God as is our conuersion and saluation And if we see often times that a vetie good mā can not fixe his minde earnestlie vpon heauenlie cogitations at such time as he is troubled with the passions of cholicue or other sharpe diseases how much lesse in the anguishes of death can a worldlie man doe the same being vnacquainted with that exercise and lodened with the guilt of many and great sinnes and cloyed with the loue both of his bodie and things belonging therunto The second reason is for that the conuersion which a man maketh at the last day is not for the most part voluntarie but vpon necessitie and for feare such as was the repentance of Semei who hauing greeuously offended king Dauid in time of his affliction afterward when he saw him in prosperitie againe and him self in daunger of punishment he came and fel doune before him and asked him forgiuenes with teares But yet Dauid wel perceiued the matter how it stood and therfore albeit he spared him for that day wherein he would not trouble the myrth with execution of iustice yet afterwards he gaue order that he should be vsed according to his deserts The third reason is for that the custome of sinne which hath continued al the life long can not easely be remoued vpon the instant being growen now as it were into nature it self For which cause God saieth to euil men by the prophet Ieremie If an Ethiopian can change his black shinne or a leoparde his spottes that are on his backe then can you also doe vvel hauing learned al dayes of your Life to doe euil The fowerth cause is for that the actes of vertue them selues can not be of so great value with God in that instant as if they had bene done in time of health before For what great matter is it for exāple sake to pardō thy enemies at that time when thou canst hurt thē no more to geue thy goodes awaie when thou canst vse them no more to abandon thy concubine when thou canst keepe her
no lōger to leaue of sinne when sinne must leaue thee Al thes thinges are good and holie and to be done by him which is in that last state but yet they are of no such value as other wise they wold be by reason of this circumstāce of time which I haue shewed Thes are the reasons whie the holie Fathers and doctors of Christ his Churh doe speake so dowtfullie of this last conuersion not for any want on Gods part but on theirs who are to doe that great acte I might here alleage great store of authorities for this purpose But one place of S. Austen shal serue for al. Thus then he writeth of this matter in a certaine homilie of his If a man haue done penance truelie and do die being absolued from the bondes wherwith he was tied seperated frō the bodie of Christ he goeth to reste But if a man in the extreme necessitie of his sickenesse doe desire to receiue penance and doe receiue it and doe passe hence recōciled I confesse vnto you that we doo not denie him that which he demaundeth but yet we presume not that he goeth hence in good case I doe not presume I tel you plainely I doe not presume A faithful man that hath liued wel goeth awaie securelie He that dieth the same houre he was baptised goeth hence securelie He that is reconciled in his health and doeth penance and afterward lineth wel goeth hence securelie But he that is reconciled and doeth penance at the last end I am not secure that he goeth hence securely Where I am secure I doe tel you doe geue securitie And where I am not secure I may geue penance but I can geue no securitie But here perhappes some mā wil say to me good priest if you know not in what state a man goeth heace nor can geue securitie that he is saved to whom penance was assigned at his death teach vs I beseech you how we must liue after our conuersion and penāce I say vnto you abstaine from dronkennes from coucupiscence of the flesh from theft from much babling from immoderate laughter frō idle wordes for which men are to geue account in the day of iudgement Loe how smal thinges I haue named in your sight But yet al thes are great matters and pestilent to thos which commit them Nay yet I tel you further a man must not onely abstaine from thes vices and the like after penance but also before when he is in health For if he driue it of to the last ende of his life he can not tel whether he shal be able to receiue penance and to confesse his sinnes to God and to the priest or no. Behold the cause why I said vnto you that a man should liue wel before penance and after penance better Marke wel what I saie and perhappes it shal be needful to expounde my meanīg more plainlie least any man mistake me What say I then that this man which repenteth at the end shal be damned I doe not say so What then Doe I saie he shal be saued no. What then doe I saie I say I know not I say I presume not I promise not I know not Wilt thou deliuer thy self forth of this doubt wilt thou escape this dangerous and vncertaine point doe penance thē whiles thou art whole For if thou doe penāce while thou art in health and the last day chaunce to come vpon thee runne presentlie to be reconciled and so doing thou art safe And whie art thou safe for that thou diddest penance in that time wherin thou mightest haue sinned But if thou wilt doe penance then when thou canst sinne no longer thou leauest not sinne but sinne leaueth thee But you wil saie to me how knowest thou whether God wil forgeue a mans sinnes at the last houre or no You say wel I know it not For if I knewe that penance wold not profit a man at the last houre I would not geue it him Againe if I knewe that it wold deliuer him I wold not warne you I would not terrifie you as I doe Two thinges there are in this matter ether God pardoneth a man doing penāce at the houre of death or he doeth not pardon him Which of thes two shal be I know not Wherfore if thou be wise take that which is certaine let goe the vncertaine Hitherto are S. Austēs wordes of the dowtful case of thos which doe penance at the last daie And here now wold I haue the careful Christian to cōsider with me but this one comparison that I wil make If they that repent and doe such penance as they may at the last daie doe passe hence notwithstāding in such dangerous doutfulnes as S. Augustine sheweth what shal we thinke of al such who lacke either time or abilitie or wil or place or meanes or grace to doe any penance at al at that houre what shal we say of al thos who are cut of before which die suddenlie which are stricken dumme or deafe or senseles or frantike as we see many are what shal we say of thos which are abādoned by God and left vnto vice euen vnto the last breath in their bodie I haue shewed before out of S. Paul that ordinarily sinners die according as they liue So that it is a priuilege for a wicked man to doe penance at his death And then if his penance when it is done be so doutful as S. Austen hath declared what a pitiful case are al other in I meane the more part which repēt not at al but die as they liued and are forsaken of almightie God in that extremitie according as he promiseth when he saieth For that I haue called you and you haue refused to come for that I haue held out my hande and none of you would vouchsafe to looke towardes me I wil laugh also at your destruction when anguish and calamitie commeth on you You shal cal vpon me and I wil not heare you shal rise betimes in the morning to see me but you shal not finde me It is both dreadful and lamentable which the prophet saith of such as deferre their conuersion from time to time Conuertentur ad vesperam famem patientur vt canes circuibuat ciuitatem They wil cōuert them selues to God at the euening then shal they suffer hungar as dogges and shal runne about the citie The wordes that goe immediatly before and doe immediatly ensue after doe expresse more plainly the greatnes of this threate For before the verse is Attend o Lord to visit al nations take no mercie vpon al thos that vvorke iniquitie That is which worke iniquitie vnto the end without change for otherwise the wish were hard And immediatly after enseweth Thes men shal speake vvith their mouth and a svvord shal be in their lippes for vvho hath heard them and thou ô Lord shalt skoffe at them That is to say thes men in
the matter and thinke of it herafter I haue tolde thee my opinion hereof before Thou shalt neuer haue more abilitie to doe it then now and perhappes neuer halfe so much If thou refuse it now I may greatlie feare that thou wilt be refused hereafter thy self There is no waic then so good deare brother as to doe it presentlie whiles it is offered Breake from that tyrant which detaineth thee in seruitude shake of his chaines cut in sunder his bandes runne violentlie to Christ which standeth redie to embrace thee with his armes open on the Crosse. Make ioyful al the Angels and court of heauen with thy conucrsion strike once the stroke with God againe make a manlie resolution saie with that old couragious souldier of IESVS Christ Sainct Ierome If my father stoode vveeping on his knees before me and my mother hanging on my necke behinde me and al my brethren sisters cvilaren and kinssolkes hovviing on euery syde to retaine me in sinful life vvith them I vvould sting of my mother to the ground dispise al my kinred runne ouer my father and tread him vndermy seete therby tarunne to Christ vvhen he calleth me Oh that we had such hartes dcare Christian brother as this seruāt of God had such courage such manhood such seruent loue to our Maister Who would lie one daie drowned in sinne who would liue one daie in such slauerie as we doe who would eate swaddes with the prodigal sonne among swine seing he may returne home and be so honorablie receiued and entertained by his owne father haue so good cheere and banqueting and heare so great melodie ioye and triumphe for his returne I saye no more herein deare brother then thou art assured of by the word and promise of Godes owne mouth from which can proceede nether falshood nor deceit Returne then I beseeche thee laie handfast on his promise who wil not faile thee runne to him now he calleth whiles thou hast time and esteeme not al this world worth a strawe in respect of this one acte For so shalt thou be a most happie and thrise happie man and shalt blesse hereafter the houre and moment that cuer thou madest this fortunate resolution And I for my part I trust shal not be voide of some portion of thy good happe and felicitie At least wise I doubt not but thy holie conuersion shal treat for me with our common father who is the God of mercies for remission of my manifolde sinnes and that I may serue and honour him together with thee al the daies of my life which ought to be both our petitions and therfore in both our names I beseeche his diuine Maiestie to graunt it vnto vs for his deare sonne our Lordes sake IESVS Christ. Amen The end of this first booke treating of resolution A BREEFE METHODE HOVV TO VSE THE FORMER treatises chapters and considerations to diuers purposes according to the diuers qualitie of the person time state place or neede vvhen they are to be vsed An Annotation IT is to be remembred that al thes pointes and parcels of the booke which are here assigned for euery one to-applie to him self the same may be accommodated and practised by ech man towardes his frind or by the parēt towardes his child or by the master towardes his seruant or scholer and especially by the Confessour towardes his penitent persuading assigning or commanding him to reade such parcels of this booke as he thinketh may doe him most profite for his soule in the state wherin he standeth Of diuers states conditions and qualities of men IF a man either in him self or others doe feele his soule lumpish and heauie and vnwilling to heare or thinke of spiritual affaires let him reade the first chapt part 1. of inconsideration As also the last of al the booke touching Slouth and Negligence page 852. Let him examine also the cause of this vnwillingnes in him self according to the three causes ther set downe page 9. c. especially if he find in him self any horrour against reading of spiritual bookes as many doe He that should any way be tempted in faith hath many things in this booke for his confirmation and first if he be troubled with plaine Atheisme doe doubt whether ther be a God or no let him reade the whole 2. chapter page 25. If he confesse God but yet doe doubt of Gods particuler and infallible prouidence in desposing al matters of this world let him reade the fowerth argument of the Metaphisique page 44. If he doubt about the immortalitie of the soule let him consider the fift argument of the Metaphisique page 46. He that hath any suggestion against the infallible truth of the holy scriptures or any part therof let him reade the whole third section of the 2. chapter page 61. He that should haue any doubt or scruple about any thing in Christian religion let him reade the whole 4. chapter page 132. As for exāple if he should doubt whether Christ were fore promissed to be God man wherof page 132. or whether he should haue authoritie to change Moyses law wherof page 162. or the like He that should be resolued of the truth of Christian religion in general but yet among so many sectes and diuers opiniōs which are holden therin should doubt which to take or how to iudge of the certaintie therof let him read the first part of the 5. chapter treating of right faith page 298. also the whole fift chapter part 2. of the examples of true resolution page 747. If a man find him self or other careles confident nothing fearing the seueritie of Gods iustice let him read the 7. chapter page 349. of the accompting day Also the 11. chapter page 444. of punishmentes prepared after death Also the 6. chapter page 793. of presumption He that feeleth him self inclined to follow worldly designes and courses of ambition and thinketh that he may so doe yet come to heauen also let him reade the 3. chapter page 110. of mās final ende Also the third fourth fifth pointes of the 4. chapter concerning the world page 683. If a man feele him self desirous of the pleasures prefermentes and commodities of this world or els afflicted for that he hath them not let him reade the whole fourth chapt page 683. of the vvorld And in particuler if he loue honour see 700. If estimation of wisdome see 703. if beautie see 706. if braue apparel see 708. if riches see 711. c. He that findeth him self or others easy to fal into sinne and not greatly abhorring or fearful therof let him reade the 8. ch par 1. pag 378. of the nature of sinne sinners Also the first part of the 6. chapter page 326. of resisting sinne Also the 9. chapter page 400. of Gods Maiestie and benefites When a mar should feele him self to make smal accompt of the ioyes of
540. The 2. 3. partes of the same chap. how and by how many waies God expresseth his forsaid loue vnto vs and what assurance he geueth of pardon to such as repent from Pag. 540. vnto 560. Tuesday The 4. part of the same chap. containing exāples and instructions how to auoide temptations of desperation 560. The 1. part of the 2. chap. of the fallacie of suppused difficulties with the particuler helpes to ouercome the same Pag. 570. vnto 618. VVednesday The 2. part of the same chap. containing means and instructions for ouercomming of difficulties Pag. 618. vnto the end The first 2. pointes of the 3. chap. about Tribulatiō beginning Pag. 631. vnto 656. Thursday The second 2. pointes of the same chap. begīning Pag. 656 vnto the end of the cha The 1. point of the 4. chap. treating of the vanities of the world Pag. 688. vntil 720. Friday The other partes of the same chap. 720. vntil the ende The 5. chap. of examples of Resolution Saturday The sixt chap. against Presumption The 7. chap. of Delay Sonday The first part of the 8. chap. of Slothe vntil Pag. 861. The 2. and 3. partes of the same chap. treating of Negligence and hardnes of hart from Pag. 860. vntil the ende FINIS A TABLE OF THE PRINCIPAL MATTERS HANDLED in this booke A ACcompting day 349. Tvvo accompting daies or iudgements and the reasons therof 352. Angels appearing at the houre of death 434. Antichrist vvhat vvonderful slaughter he shal make at his comming 358. Apostles called by Iesvs 225. their miraculous doings 251. Archilaus Herodes sonne hovv he ended 275. Arist rus a Gentile vvhat testimony he giueth to our scriptures 79. Ascension of Christ proued 243. Atheists of old time 34. vvhat Zeno said of their deathes 〈◊〉 9. Tvvo causes of Atheisme in thes our daies 862. S. Augustins most notable conuersion 620. B S. Iohn Baptists behauiour to Christ and the vvhole story proued 118. Beautie hovv vaine a thing 706. Beginners in Gods seruice cheefly by God cherished 596. hovv they must behaue them selues 619. The better men they are to be aftervvards the greater cōflicts they haue at their conuersion 617. Benefits of God bestovved vpon vs 407. Bethleem appointed before for Christs Natiuitie 209. Bondage and slauery of vvicked men to their sensuality 607. Bookes of deuotion mere profitable then of controuersies praef 6. a. only vvriten by Catholiques 9 a. vvhy they can not be vvritē by Heretiques Ibid. 22. a. Buny hovv he hath set forth this booke of mine praef 10. b. vvhy he dedicateth the same to my L. of Yorke Ibid. 8. a His ignorāce 8. b. He maketh his aduersaries to speake like him self Ibid. 11. a. He inserteth parētheses Ibi. 11. b. He maketh marginal notes Ibid. 12. a. He thrusteth out Ib. 14. a. He mangleth Ib. 15. a. His foolish pacification Ibid. b. C Catholique vvhat it meaneth vvhy inuented 305. vvho is a good Catholique 308. Charitable deeds of our forfathers 343. Christ promised diuersly 141. promised as a spiritual and not a temporal K. 144. promised to be God and man 152. that he should change Moyses lavv 162. hovv he vvas fortold to Gentiles 169. false Christs diuers 203. Christs birth and infancy 207. Christs doctrine vvhat it vvas 220 his Passion and Resurrection 229. Christian Religiō proued pa. 131. It hath bene in substance from the beginning of the vvorld and none euer saued but by it 134. The definition of a good Christian. 338. Christian faith can not be obscure 300. Christian vvisdome vvherin it standeth 340. Christian vocation hovv perfect if it vvere fulfilled 344. Church of Christ hovv it encreased streight after he departed 246. Clemency and mercy hovv vvonderful in Christ. 558. Concupiscence and vvhat misery it bringeth men vnto by yeelding therunto 334. Consideration See the vvhole Chapter pag. 1. See inconsideration Consolation internal of Gods seruants 595. the force therof 593. Conuersion hovv it ought to be made 619. Item 628. VVhy it auaileth not ordinarily vvhen it is made at the last instant 835. The vvatche of Christians the dore vvherof is Consideration 13. D Death hovv terrible it vvil be See the vvhole 10. chap. 419. the causes of miserie to vvordly men in the same 413. the frequent premeditation of death most profitable 440. Delay of our conuersion from day to day hovv dangerous and hurtful See the vvhol 〈◊〉 chapt par 1. the cause vvhy the diuel persuadeth vs to delay 819. Dispaire of Gods mercie hovv greeuous a sinne and hovv to be auoided chap. 1. part 2. pag. 523. 524. 525. c. Hovv to resist al temptations of the diuel therunto pag. 561. 562. c. Difficulties vvhich are imagined in vertuous life remoued See al the 2. chapt 570. Doctrine of Christ vvhat it vvas 220. E The Ende for vvhich man vvas created cha 3. pa. 110. Enimies of Christ and Christians vvhat end they haue 274. Eternitie vvhat a thing it is and hovv to be esteemed 470. Euangelistes of Christes did vvrite most truly 258. F Fatherhood vvhat à thing it is by comparison of God tovvarde mankind 533. 534. c. Faith is easily discerned in Christian religion vvhich is the true 301 at large The vvaye to auoide al errour in beleefe 303. Faith vvithout vvorkes is not sufficiēt Feare of Godes iudgementes necessarie 398. lacke of feare proceedeth of infidelitie 406. the force of Feare 445. the praise of true Feare 810. tvvo kindes of Feare 813. Felicitie of man and beastes 54. G Gentiles hovv they had Christ fortold vnto them 169. vnto 184. Holy Ghost vvhat he did at his comming 247. Glorified bodies haue 7. priuileges 495. God is proued against Atheistes 25. God proued one by al sectos of Philosophers 51. Grace of God hovv strong and forcible 579. 580. c. H Hardnes of hart hovv dangerous an impediment 867. tvvo degrees thei of ibid. Heauen and the revvardes ther resorued see the vvhol 12. chapt Hovv the greatnes therof is found out 483. Heauen hovv it is bought 515. Heresies hovv they first rose and vvhy and hovv they are auoided 306. tvvo causes of Heresies vvith their effectes 311. Heretical practice in corrupting bookes prefat 9. b. Heretical pride Ib. 16. Herod Ascolonita or the elder vvhat he vvas hovv he rose and hovv he liued 189. hovv miserably he died 124. 8 274. Herod Antipas or the second his ende 124 175. Herod Agrippa hovv he died 125. 276. see the death of Herodias Ibid. Hel the names nature therof 456. The intollerable paines therof 459. Honour of the vvorld hovv vaine 701. Hope in the good bade hovv different 599. I Ievvishe nation hovv obstinate against Christian religion according as vvas foreprophetied 184. hovv they vvere chastened and destoyed 278. 279 c. Ignorance voluntarie hovv greeuous a thing pa 8. 9. Immortalitie of the soule proued therby also God being 47. Inconsideration soe chap 1.
pa. 1. The danger therof 1. the cause therof sensualitie or vvilful obstinacie 2. 3. 4. c. vvhv men doe flye the same 9. 10. the commodities and effectes therof 14. 15. Ingratitude intolerable of men towardes God 4. 5. Iugement day see the vvhole 7. chap. 349. vvhy tvvo Iudgemantes are appointed 353. Iustice of God hovv terrible and seuere 799. L Labour appointed to man by God 336. most necessarie both in the old and nevv testament 337. Libertie and freedome of soule hovv singuler it is in good man 605. Life and conuersation of Christ vvhat it vvas 222. vvhat it ought to be in true Christians 320. at large Good life hath tvvo necessitie partes 324. Loue of God tovvardes mankinde hovv great it is hovv it may be seene 529. 530. c. at large soe also the causes and effectes therof ibid. The force of lone in good men tovvardes God 586. 587. c. M Magnanimitie and true Christian fortitude 673. Magi ther comming prophetied and the storie proued 212. hovv long they vvere in comming ibid. Maiestie of God hovv vvonderful 400. Mans final ende chap. 3. pag. 110. Martyrs of the primatiue Church hovv vvōderful 264. Mathematique only hath no proper means to proud God 35. Mercie of God infinite and aboue al sinnes vvhatsoeuer see the vvhole first chapt part 2. pag. 523. Miracles of Iesvs 223. Monastical life vvhy and vvhen it vvas begonne 339. old Monkes vvhat austeritie they vsed 331. Moral Philosophie hovv it proueth God 48. Moyses particulerly considered vvhat maner of man lre vvas 68. Moyses lavv vuperfect to be changed 163. N Natural Philosophie hovv it proueth God 36. Negligence hovv great an impedimēt to our conuersion 860. hovv it bringeth men to Atheisme 861. O Oracles of Gentile Godes hovv false and vncertaine It. vvhat they fortold of Christ before his natiuitie 181. vvhen and hovv the ceassed 268. P Passion of Christ proued 229. Peace of minde and conscience in the vertuous hovv great a matter 597. Philosophie proueth-God 35. sovver sectes of old Phllosophers confessing one God 51. Pilate hovv he died 277. Pleasures of this vvorld hovv vaine 715. Porphyrie a great enimie of Christians yet vvhat he confesseth of Christ 223. and againe 273. Presumption hovv dangerous and detestable to God see the 6. chapt part 2. pag 793. Principles to be supposed in al sciences vvithout proose 25. The prophesies of scripture hovv they proue the scripture to be of God pag. 81. vvhat manner of men our Prophetes vvere 68. 98. hovv diuels may prophetie 81. Proclamation that Christ made at his comming 250. the Proclamation or publication of the lavv of good life vvith hovv greate dread 350. Punishmentes after this life See the 11. chapt 444. Purgatorie proued vvith the greatnes of the paines therof 452. the feare that old Saintes had of the same 454. R Rabbins among the Jevves of tvvo sortes Cabalistes and Thalmudistes 157. Redemption vvhat a benefite 409. Religion vvhat it meaneth and signifieth 132. no man euer sayed but by Christian Religion from the beginning of the vvorld 134. Resisting of sinne hovv it ought to be 316. Resurrection of Christ proued 235. Revvard expected by the iust hovv great a consolation 613. Riches hovv vaine and perilous 711. The Roman Monarchie fortold 188. S Scepter of Iuda hovv it pphetied of vvhē it failed 191 Sciēces ech one proueth God 35. fovver principal Ib. Scriptures their certaintie proued by many arguments 62. 63. confirmed by Gēntiles 100. Sensualitie hovv dangerous 2. Sibyls vvhat they vvere and of their prophesies touching Christ at large 174. Sinne hovv it is to be resisted 326. sinne hath 3. degrees 327. of the nature of sinne sinners see the 8. cha 378. VVhy euery Sinne is so hateful to God deserueth infinite punishment 384. the losses that come by Sinne 390. Sloth hovv great an impediment to the true seruice of God 853 fovver euel effectes therof 854. The soules immortalitie proueth God 47. hovv many things the soule attendeth vnto at one time Spirits subdued by Christ Christians in the primatiue Church 267. Starre of the Kings forprophetied proued 213. T Temple of Hierusalem tvvise builded 192. 193. c. The prerogatiues of the 1. temple 195. of the 2. 196. Time hovv pretious vvhile it indureth 476. Tradition of learning among Ievves Gentiles from the beginning 171. The true scriptures knovven only by Tradition 273. Tribulatiō vvhat it vvorketh pag 631. good men must suffer 634. the causes hereof 641. VVhy it should be occeaued ioifully 656. VV VVickednes vvicked men hovv fullof miserie 611. VVisdome of Christians vvherin it consisteth 340. vvisdome of the vvorld 703. VVooing vvhich God vseth tovvardes a sinner 542. The vvorldes vvrong course 118. vvorldes vanitie miserie see al the 4. chap. part 2. pag. 688. VVorldlinges lament vvhen it is to late 120. VVorkes necessarie besides faith 314. the diligēce of old Christians in vvorking vvhile they had time 342. V Vaine glorie vvhat a vanitie 696. Vision of God maketh soules happie in heauen 499. Vocatiō vvhat a benefite 411. Y Yoke of Christs hovv svvet and easie 584. FINIS * 1. Of inconsideratiō * 2. That ther is a God * 3. Why mā was created * 4. Proofes of Christian religion * 5. Who is a true Christian * 6. Two partes of good life 7. Of the accompting daye 8. Of the nature of inne and inners 9. Maiestie and benefites 10. Of the day of our departure 11. Punishemētes after death 12. Of rewardes after this life * 1. Dispaire of Gods mercie 2. Against supposed difficulties 3. Feare of persecution 4. The loue of the world * 5. Exāples of true resolutiō 6. Against presumption 7. Against delay 8. Sloth Negligence obduration The reason of printing againe this first booke of Resolution Nevv additions The vvhole vvorke deuided into tvvo volumes 1. Speculatiue 2. Practive Tvvo editions of the booke of Resolution vvithout the authors knowledge M. Ed. Bany Of M. Bunies edition Fovver pointes of this preface In his preface to the reader The first occasion of setting soorth the booke of Resolution Bookes of deuotion more profitable to good life thē bookes of controuersies The description of deuotion 2. Timot. 2. Our fathers happie that builded and contended not about the foundation 1. Co. 3. Act. 10. Tvvo partes of Christian aiuinisie Speculation easier then practise The three bookes of this Christiā directorie vvith their argumentes A title giuen by M. Buny Heb. 13. An old trick of beretiques to abuse simple people vvith obscure places of scripture See Epiph. cont heres and 〈◊〉 Quod vult Deum 2. Pet. 3. My L. of yorkes armes The epistle dedicaterie In his Ep. dedicat My L. of yorkes mortificatiō and calling vpō others * His L. hostise of Doncaster Sir Robert Stapleton others The preface to the reader M Banies ignorance M. Bunies vanitie Ep. Dedicate Only Catholiques vvrite boo kes of deuotion bookes 1. Tim. 4. Tit. 3. Athanas.
her wicked deedes shal beginne exceedingly to feare and tremble and would gladlie flie and leaue her deedes behinde her seekinge to entreate the Angels and to request but one hower space of delaye But that wil not be graunted and her euil workes crying out al together shal speake against her and save we wil not staye behinde or parte from the thou hast done vs and we are thy workes and therfore we wil follow the whether soeuer thou goest yea euen vnto the seate of iudgement This loe is the state of a sinners soule which partinge from his bodie with most horrible feare goeth onwardes to iudgemēt loden with sinnes and with infinite confusion Contrariwise the iust mans soule goeth out of his bodie with greate ioye and comforte the good Angels accompaininge her with exultation Wherefore brethren seinge these thinges are so doe you feare this terrible hower of death now to the ende you maye not feare when you come vnto it Foresee it now that then you maye be secure Thus farre S. Augustine And for that this holie father learned Doctour in Christes Church maketh mentiō in this place of good and euil Angels which are redie at the houre of death to receyue the soules of such as depart out of this life it shal not be from our purpose to note that oftentimes God doth permit the apparitions of Angels both good and euil as also of other saintes to some men lyinge on their death beddes for a tast ether of comforte or sorow touchinge that which shal ensue in the world to come And this is also one singuler priuiledge among other belonging to this passage And concerning the iust I haue shewed before an example out of S. Cyprian and S. Augustine touching one to whome Christ appeared at the hower of his death And S. Gregorie the greate hath diuers like narratiōs to that purpose i the fourth booke of his dialogues As for example sake of one Vrsinus to whom the blessed Apostles S. Peter and S. Paule appeared But as concerning euil spirites and wicked Angels which shewed thē selues vnto diuers sinners at the houre of death and denounced vnto them their eternal damnation and horrible tormentes appointed in hel we haue manie and most terrible exāples recorded in many graue aunciēt writers As among other that recorded by S. Gregorie of one Chrisorius a greate riche man but as ful of sinne as of wealth to whome lying on his death-bed the infernal fiendes in most vglie māner appeared shewing how now he was deliuered into their power and therfore would neuer depart from him vntil he dying left his soule vnto thē to be caried to eternal tormentes The like examples doth venerable Bede recount to haue happened in our countrie about his time And among other of a certaine wicked Courtier in great fauour with king Coenride to whom lying in the panges of death and being now a litle recouered both the good and euil Angels appeared visibly the one laying before him a verie smal booke of his good deedes the other a greate huge volume of his enormous crimes Which after they had caused him to reade by the permissiō of the good Angels they seazed vpō him assignig also vnto him the certaine houre of his departure according as both him selfe confessed openlie to al that came to visit him and as by his horrible desperate death ensuinge at the very hower by them appointed he manifestlie confirmed The like storie recordeth he in the chapter folowing of one whom he knew him self and as both he S. Gregorie and S. Cyprian also doe note al these such other visions were permitted for our sake which doe yet liue and maye take commoditie by the same and not for their good that died whom they nothing at al auailed Which being so deare Christian brother that is this passage of death being so terrible so daungerous yet so ineuitable as it is seing so manie mē doe perish and are ouer whelmed daylie in passing ouer this perilous gulfe as both holie scriptures and auncient fathers doe testifie by examples recordes vnto vs what man of discretion would not learne to be wise by other mens dangers or what reasonable creature would not take heede looke aboute him being warned so manifestlie and apparantlie of his owne peril if thou be a Christian and doest belieue in deede the thinges which Christiā faith doth teach the thē doest thou know an I most certainlic belieue also that of what state age strength dignitie or condition so euer thou be now yet must hy self which now in health mirth doest real this point and thinkest the same litle appertainig vnto thee one of these daies and that perhaps very shortlie after the readinge hereof come to proue al these thinge in thine owne person that is thou must with sorow and griefe beenforced to thy bed and there after al straggliges with the dartes of death thou must yelde thy bodie which thou louest now so dearly to be the baite of wormes and thy soule to the trial of iustice for her doinges in this life IMAGINE THEN my friend euē thou I saye which art so fresh and froelicke at this instant that the ten twentie or two yeres or perhaps two monethes or daies which thou hast yet to liue were now come to an ende and that thou were euen at this present stretched out vpon a bed wearied and worne with dolour and paine thy carnal frindes about the weepinge and howlinge and desiring thie goodes the phisitions departed with their fees as hauing gyuen the ouer and thou lyinge there alone mute and dumme in most pitiful agonie expecting from moment to momēt the last stroke of death to be gyuen vnto the. Tel me in this instāt what would al the pleasures and commodities of the whole earth auaile the what comfort or ease would it be vnto the now to haue bene of honour in this world to haue gathered wealth and purchassed much to haue borne office and enioyed the princes fauour to haue left thy children and kinred in aboundance to haue trodden donne thine enimies to haue stirred much and borne greate swaye in this life what pleasure I saye or benefite would it be to the to haue bene beautiful to haue bene gallant in apparel goodlie in personage glittering in golde would not al thes thinges rather afflict then profit thee at this instant No doubt but now thou shouldest wel see throughlie perceaue the vanitie of thes trifles thou shouldest proue true the saying of the wise man non proderūt diuitie in die vltionis riches wil profit nothing in the day of Gods reuēge That most excellent demaunde of holie Iob would oftentimes offer it self vnto thie remembrāce Quid ad cum pertinet de domo sua post se What hath a man to doe with his house familie or kinred after he is gone what good what comfort shal he take therby VVho vvil
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