as S. Paul teacheth and hym selfe protesteth when he sayeth I vvill not the deathe of a sinner but rather that he turne from hys uvickednes and lyue And againe by the prophet Ieremie he coÌ„playneth greeuouslie that men vvill not accept of his mercie offered Turne from your uvicked vvayes saythe he vvhye uvill ye dye you hovvse of Isreal By which appeareth that he offereth his mercie most willinglie and freelie to all but vseth his iustice onelie vpon necessitie as it were constrained therunto hy our obstinate behauioure This Christ signifieth more plainlie when he sayth to Ierusalem O Ierusalem Ierusalem whiche kyllest the prophetes and stonest them to deathe that are sent vnto thee how often wolde I haue gathered thy children together as the henne clocketh her chickyns vndernethe her wynges but thou woldest not beholde thy howse for this cause shal be made desert and left withoute children Heere you see thee mercie of God ofteÌ„ offered vnto the Iewes but for that they refused it he was enforced in a certaine maner to pronounce this heauie sentence of destruction desolatioÌ„ vpon them which he fullsilled within fortie or fiftie yeeres after by the handes of Titus and Vespasian Emperours of Rome who vtterlie discomfaited the citie of IerusaleÌ„ whole nation of Iewes whome we see dispersed ouer the world at this daye in bondage bothe of bodie soule VVhiche worke of gods Iustice thoghe it be moste terrible yet was his mercie greater to them as appeareth by Christs woordes yf they had not reiected the sonne Thirdlie his mercie exceedeth his Iustice euen towardes the damned them selues in that he vsed many meanes to saue them in this lyfe by geuing them freewill and assisting the same with his grace to doe good by mouing them inwardlie with infinite good inspirations by alluringe them owtwardlie with exhortatioÌ„s promisses exaÌ„ples of other as also by sickenes aduersities other gentle corrections by geuinge them space to repent with occasions opportunities and excitations vnto the same by threatning them eternall deathe yf they repented not All whiche thinges beinge effectes of mercie and goodnes towarde them they must needes confesse amyddest theyr greatest furie and tormentes that his iudgementes are true iustified in them selues and no wayes to be compared with the greatnes of his mercies By this then we see that to be true which the prophet sayeth Misericordiam veritatem diligit dominus God loueth mercie and trueth And againe Mercie and trueth haue mett together Iustice and peace haâ—…e kyssed them selues VVe see the reason why the same prophet protesteth of hym selfe I vvill sing vnto thee mercie iudgemeÌ„t o Lord not mercie alone nor iudgement alone but mercie and iudgement together that is I will not so presume of thy mercie as I will not feare thy iudgement nor will I so feare of thy iudgement as I will euer despayre of thy mercie The feare of Gods iudgement is alwayes to be ioyned with our confidence in gods mercie yea in verye saintes them selues as Dauid sayeth But what feare that feare trulie whiche the scripture describeth when it sayeth the feare of our Lord expelleth sinne the feare of God hateth all euill he that feareth God neglecteth nothing he that feareth God will turne and looke into his owne hart he that feareth God will doe good woorkes They whiche feare God will not be incredulous to that whiche he saye 〈◊〉 but will keepe his wayes and seeke owt the things that are pleasant vnto hym They will prepare theyr 〈◊〉 and sanctifie their sowles in his sight This is the description of the true feare of God sett downe by the scripture This is the descriptioÌ„ of that feare which is so much commended and coÌ„maunded in euerye part and parcell of gods woorde Of that feare I saye which is called 〈◊〉 vitae radix prudentiae corona plenitudo sapientia gloria gloriatio beatum donum That is the fountaine of lyfe the roote of prudeÌ„ce the crowne fulnes of wisedome the glorie gloriation of a Christian man a happie gyft Of hym that hathe this feare the scripture saythe happie is the man vuhiche feareth our Lorde for he vvill place his mynde vpon his coÌ„maundementes And againe the man that feareth god shal be happie at the last ende and shal be blessed at the daye of hys deathe Finallie of suche as haue this feare the scripture saythe that God is theyr foundation God hath prepared great multitude of sweetnes for them God hathe purchased them an inheritance God is as mercyfull to them as the father is mercifull vnto his children And to conclude Voluntatem timeÌ„tium se faciet God will doe the will of those that feare him with this feare This holie feare had good Iob wheÌ„ he sayd to god I feared all my vvorkes And he yealdeth the reason therof For that I knevve that thovv sparest not hym that offendeth thee This feare backed the other of whome the prophet sayeth The sinner hathe exaspered God by sayeing that god will not take accoÌ„pte of his doeings in the multitude of wrathe Thy iudgementes o Lord are remoued from his sight And againe wherfore hathe the wicked man styrred vp god against hym selfe by sayeing god will not take account of my doeyngs yt is a great wickednes no dowt and a greate exasperation of God against vs to take the one halfe of gods nature from hym whiche is to make hym mercifull without iustice and to lyue so as though God wolde take no accouÌ„t of our lyfe wheras he hath protested most earnestlie the contrarie sayeing that he is a hard and eouetous man whiche will not be coÌ„teÌ„t to receyue his owne againe but also will haue vsurie that he will haue a reckening of all hys goodes lent vs that he will haue fruite for all his labours bestowed vppon vs finallie that he will haue account for euery woorde that we haue spoken Christ in the three score eight psalme which in sundrye places of the gospell he interpreteth to be writen of him selfe amonge other dreadfull curses whiche he setteth downe against the reprobate he hath these lett theyr eyes be daseled in suche sorte as they may not see powre owte thy wrathe my father vpon them lett the furie of thy vengeaÌ„ce take hand fast on them add inquitie vpon their iniquitie and lett hym not enter into thy iustice Lett them be blotted owt of the booke of lyfe and lett them not be inrolled together with the iust Heer loe we see that the greatest curse which God can laye vpon vs next before our blotting owt of the booke of lyfe is to suffer vs to be so blinded as to adde iniquitie vpon iniquitie and not to enter into consideration of hys iustice For whiche cause also this coÌ„fident kynde of sinning vpon hope of gods
exactlie bothe these partes are to be exercised The description of a Christian lyfe The lamentable condition of this time by negligence herein The care and diligence of auncient fathers touching the same The remedies that they vsed for the one part and the insinite monumentes of pyetie they left behinde touchinge the other The different estates of good and euill men aswell presentlie at the daye of deathe as in the lyfe to come The fyueth chapiter Of the seuere account that uve must yeelde to God vvherein is declared pag. 45. A Principall point of wisdome in an aecounmptant for veweing of the state of his accoumpt before hand The Maiestie of ceremonie and circumstāces vsed by god at the first publicatiō of his law in writing his seuere punishemēt of offēders The sharpe speeches of our sauiour against sinners VVhy two iudgementes are appointed after deathe The suddaine comming of them bothe The demaundes in our accoumpt at the generaAll iudgement The circumstances of horrour and dread before at and after the same VVhat a treasure a good cōsciēce will thē be The pitifull case of the damned How easilie the daunger of those matters may be preuented in due tyme. The sixt chapiter A consideration of the nature of sinne and of a sinner to shevv the cause vvhy God iustlie vseth the rigoure before mentioned vvherein is described pag. 65. GOds infinite hatred to sinners The reasons why God hateth them That they are enemies to God to thē selues How god punished sinners aswell the penitent as the obstinate and of the bitter speeches in scripture against sinners Of the seuen miseries and losses which come by sinne The obstinacye of sinners in this age Two principall causes of sinne Of the daunger to liue in sinne How necessarie it is to feare The seuenth chapter An other consideration for the further 〈◊〉 of gods iudgementes and declaration of our demerit taken from the 〈◊〉 of God and his benefites tovvardes vs. VVherein is shevved pag. 85. A Contemplation of the maiestie of God and of his benefites Of the seuerall vses of sacramentes Diuerse complaintes against sinners in the persone of God Our intollerable cōtēpt ingratitude against so great a maiestie and benefactour Of great causes we haue to loue God beside his benefites How he requireth nothing of vs but gratitude That it resteth in due resolutiō to serue hym An exhortation to this gratitude with a short prayer for a penitent sinner in this case The eight chapiter Of vvhat opinion and feeling vve shal be touchinge these matters at the time of our deathe vvherin is expressed pag. 98. THe induration of some hartes kept from resolution by worldlie respectes Of three matters of terrour payne miserie that principallie molest a man at his deathe A contemplation of the terrours speeche or cogitation of a sinner at the houre of deathe Of diuerse apparitions visions to the iust and to the wicked lyeing a deinge How all these miseries may be preuented The nyenth chapiter Of the paynes appointed for sinne after this lyfe of tvvo sortes of thē vvherein is declared pag. 118. HOW God vseth the motiue of threates to induce men to resolution Of the temporall paynes of purgatorie Of the seueritie therof Of the greate feare that holie men had therof in olde tyme. Of the euerlasting payne in hell reserued for the damned and common to all that are there Of the two partes therof that is payne sensible and payne of losse Vehement coniectures towchinge the seueritie of those paynes Of the seuerall names of hell in diuerse tongues Of the particular paynes for particulare offēders peculiar in qualitie and quantitie to the sinnes of eche offonder A certaine vision of the handling of a wicked man in hell shewed to a holy man Of the worme of conscience The tenthe chapiter Of the revvardes benefites and commodities prouided for gods seruātes vvherin is declared pa. 149. HOw God is the best payemaster Of his infinite magnificence The nature greatnes value of his rewardes A description of paradise Of two partes of selicitie in heauen A contēplatio of the cōmodities of the sayde two felicities ioyned together The honour wherunto a Christian is borne by baptisme An admonition against securitie in this lyfe THE CONTENTES OF THE SECOND parte of this first booke touching impedimentes of resolution The first chapiter Of the first impediment vvhiche is the difficultie that many think to be in vertuous lyfe VVherein is declared pag. 195. NYene speciall priuyleges helpes wherwith the vertuous are ayded aboue the wicked 1 The force of Gods grace for easinge of vertuous lyse against all temptations 2 Of what force loue is herein And how a man may know whether he haue loue towardes God or no. 3 Of a peculiar light of vnderstanding pertayning to the iust 4 Of internall consolation of minde 5 Of the quiet of a good 〈◊〉 Ī the iust 6 Of hope in God whiche the vertuous haue And that the hope of the wycked is in deede no hope but meere presumption 7 Of freedome of soule and bodie whiche the vertuous haue 8 Of the peace of minde in the vertuous to wards God their neighbour them selues 7 Of the expectation of the rewarde that the vertuous haue Of the comfort that holie men haue after their conuersion And how the best men haue had greatest conflict therin Of S. Austens conuersion and fower annotations therevpon The second chapiter Of the 〈◊〉 impedimēt vvhich is tribulatiō vvherein are handled fower speciall pointes pag. 239. 1. FIrst that it is an ordinarye meanes of saluation to suffer some tribulation 2. Secondlie that there be thirtene speciall cōsideratiōs of gods purpose in sending afflictiōs to his seruantes which are layed downe and declared in particular 3. Thirdlie what speciall considerations of comfort a man may haue in tribulation 4. Fowerthlie what is required at mans handes in tribulation The third chapiter Of the third impedimēt vvhich is loue of the vvorlde vvhich is dravven to six poyutes pag. 292. 1. FIrst how and in what sense the world and cōmodities therof are vanities of three generall pointes of worldly vanities 2. Secondlye how worldlye commodities are meere deceytes 3. Thirdlie how the same are prickyng thornes 4. Fowerthlie how the same are miserie and affliction 5. Fyuethlie how they strangle a man VVith a descriprion of the world Sixtlie how a mā may auoyd the daūger therof and vse the cōmodities therof to his owne gaine The fowerth chapiter Of the fovverth impedimēt vvhich is to much presu ming of gods mercie vvherein is declared pa. 347. THat prolōgyng of our iniquities in hope of gods mercie is to buyld our sinnes on gods backe Of the two feete of our Lord that is mercie and trueth Of two daūgers of sinners 〈◊〉 how gods goodnes helpeth not thē that perseuere in sinne VVhether gods merciē be greater than his iustice The description of true feare Of seruile feare and of the feare
that by so many hills and dales and daungerouse places neuer passed by the before and this vvithout any cōsideratiō at allichou arte deceiued if thou thinckeste so for this iourney hath farr more neede of cōsideratiō than that beinge much more subiecte to bypathes and daungers euerie pleasure of this vvorld euery lust euerye dissolute thought euery alluringe sight temptynge sovvnde euery deuill vppon the earthe or instrument of his vvhich are infinite beynge a theefe and lyenge in vvayte to spoyle the to distroie the vppon this vvaye tovvardes heauen VVherefore I vvould gyue counsayle to euery vvyse passenger to looke vvell aboute hym and at leaste vvyse once a daye to enter into consideratiō of his estate of the estate of his treasure vvhiche he carryethe vvith hym in a brickle vessell as Sainct Paule affirmethe I meane his soule vvhiche maye as soone be lost by incōsideratiō as the smalleste nysest Ievvell in this vvorld as partlye shall appeare by that vvhich heerafter I haue vvriten for the helpe of this cōsideratiō vvhereof bothe I my selff and all other Christians doe stande in so great neede in respect of our saluation For suerly if my soule or anye other dyd cōsider attentyuelye but a fevve thinges of many vvhich shee knovvethe to be trevve shee could not but speedilie reforme hir selfe vvith infinite myslyke and detestation of hir former course As for example if she cōsidered thorovvghly that her onely commynge into this lyfe vvas to attēde to the seruice of God and that shee notvvithstandinge attendethe onely or the moste parte to the vanyties of this vvorld that shee must geeue accompt at the last daye of euery ydle vvorde yet that shee makethe none accōpt not onely of vvordes but also nor of euyll deedes That nofornicator no adulterer no vsurer no couetouse or vncleane persone shall euer enioye the kingdome of heauen as the scripture saiethe and yet she thincketh to'goe thither lyuinge in the same vices That one onely sinne hathe bene sufficient to damne many thousandes togither and yet shee beinge Looden vvithe manye thinckethe to escape that the vvaye to heauen is harde strayte and paynefull by the affirmation of God hym selfe yet shee thinckethe to goe in lyuinge in pleasures delytes of the vvorlde that all hollye saintes that euer vvere as the Arostles mother of Christ her selff vvithe all good men since chose to them selues to lyue an austere lyfe in fastinge prayenge punishinge there bodyes the lyke and for all this lyued in feare and tremblinge of the iudgmētes of God and shee attendinge to none of thes thinges but folovvinge her pastimes makethe no doubt of her ovvne estate If I saye my soule or any other dyd in deede and in earneste consider these thinges or the leaste parte of a thousād more that might be considered vvhich our Christian faithe doethe teache vs to be true she vvold not vvander as the moste parte of Christian soules doe in suche desperat perill thorovve vvant of consideration VVhat makethe theiues to seeme madde vnto vvyse men that seinge so manye hanged dayly for theefte before their eyes vvill yet notvvithstundinge steale agayne but onlye lacke of cōsideratiō and the verie same cause makethe the wisest mē of the world to seeme very fooles and vvorse than frantickes vnto God and good men that knovvinge the vanities of the vvorld daunger of sinnfull lyfe doe folovve soe muche the one and feare so litle the other If a lawe vvere make by the authoritie of man that vvhoesoeuer should ad vēture to drincke vvyne should vithout delaye holde his hand but halfe an houre in the fyre or in boylinge leade for a punyshemēt I thincke manye vvould forbeare vvyne albeit 〈◊〉 they loued the same and yet a lavve beynge made by the eternall maiestie of God that vvhoe so euer committhe sinne shall boyle euerlastinglye in the fire of hell vvithoute ease or end Many men for lacke of consideration doe committ sinne vvithe as litle feare as they do eate or drincke To conclude therfore consideration is a moste necessarie thinge to be taken in hande especially in these our dayes vvherein vanitie hathe so'muche preuayled vvithe the moste as it semethe to be true vvisdome the contrarie thereof to be more follye and contemptible simplicitie But I doubt not by the assistance of God and helpe of consideration to discouer in that vvhiche followethe the erroure of this matter vnto the discrete reader vvhiche is not vvillfully blynded or obstinatlye geuen ouer vnto the captiuitie of his ghostly ennemye for some suche men therebe of vvhome God sayethe as it vvere pytyeng and lamentinge their case they haue made aleague vvithe deathe a couenant vvithe hell it selfe that is they vvill not come oute of the daunger vvherin they be but vvill headelonglye caste them selues into enerlastinge perdition rather than by consideration of their estate to recouer to thē selues eternall lyfe and glorie from which deadly obstinacie our Lorde of his mercye deliuer vs all Of the ende for vvhich man vvas created and placed in this vvorld CHAP. III. NOvve then in the name of almightie God and vvith the assistauce of his most holy spirite let the Christiā man or vvoman desirous of saluation first of all consider attentyuely as a good marchand factour is vvonte to doe vvhen he is arriued in a strāge countrye or as a captaine sent by his prince to some great exployte is accustomed vvhen he comethe to the place appointed that is to thinke for vvhat cause he came thither vvhy he vvas sent to vvhat ende vvhat to attempt vvhat to prosecute vvhat to performe vvhat shal be expected and required at his handes vpon his returne by hym that sent hym thither for these cogitations no donbt shall styrre hym vpp to attende to that vvhich he came for and not to employe hym selff in impertinent affayres The lyke I saye vvould I haue a Christian to consider and to aske of hym selfe vvhye to vvhat ende vvas he created of God and sent hither into this vvorlde vvhat to doe vvherin to bestovve his dayes he shall finde for no other cause or ende but onely to serue God in this life by that seruice to gayne euerlastinge glorye in the life to come This vvas the conditiō of our creation and this vvas the onelie consideration of our redemptiō prophesied by zacharie before vve vvere yet redeemed that vve beinge deliuered from the handes of our enymyes might serue hym in holynes and instice all the dayes of our lyfe Of this it foloweth first that seinge the ende and finall cause of our beynge in this worlde is to serue God in this lyfe therby to gayne heauen in the next that what so euer we doe or endeuour or bestowe our tyme in eyther contrarie or impertinent to this ende whyche is onely to the
destruction both of bodye and sowle with as greate diligence as they can VVhat wise man then would but feare in such a case whoe coulde eate or drincke or sleepe quietlye in his bedd vntill by the holye sacrament of penance he had discharged his conscience of mortall synne a litle stone fallinge from the howse vpon his head or his horse stumblinge vnder him as he rydeth or his enymie meetinge hym on the highe waye or an agew comminge with eatinge or drinckinge a litle to muche or ten thowsande chaun ces besydes wherof he standeth dailie and howerlye in daunger may ridd him of this lyfe and put hym in that case as no creature of this word nor anye continuance of time shal be able to delyuer hym thence againe And whoe then wolde not feare whoe wolde not tremble our lorde of his mercye geeue vs his holye grace to feare hym as we should doe and to make suche accounte of his iustice as he by threatninge the same wolde haue vs to doe And then shall not we delay the tyme but resolue our selues to serue hym whiles he his content to accept of our seruice and to pardon vs all our offences if we woulde once make this resolution from our harte An other consideration for the further iustifyinge of godes iudgementes and declaration of our demerit taken from the maiestie of God and his benefites towardes vs. CHAP. VII ALbeit the most parte of Christians through their wicked lyfe arriue not to that state wherin holy Dauid was when he sayed to God thy iudgementes o Lord are pleasant vnto me as in deed they are to all those that lyue vertuouselye and haue the testimonie of a good conscience yet at least wise that we maye saye withe the same prophet the iudgementes of our Lorde are trevv and iustified in them selues And againe thovv artiust o Lorde and thy iudgement is right I haue thought good to add a reason or two more in this chapter wherby it maye appeare how greate our offence is towardes God by sinninge as we doe and how righteous his iudgementes and iustice are against vs for the same And first of all is to be considered the maiestie of hym agaynst whome we sinne for most certaine it is as I haue noted before that euerie offence is so muche the greater more greeuous by how muche greater and more noble the person is against whome it is done and the partie offendinge more base and vile And in this respect God to terrisie vs from offendinge hym nameth hym selfe often with certayne titles of maiestie as to Abraham I am an ommipotent Lorde And agayne heaven is my seate and the earth is my footestoole And againe he cōmaunded Moyses to say to the people in his name this ambassage harden not your neckes any longuer for that your Lord and God is a God of godes and 〈◊〉 Lorde of lordes a greate God both potent and terrible vvhich accepteth nether person nor brybes First then I saye consider gentle Christian of what an infinite maiestie he is whome thow a poore woorme of the earth hast so often and so contemptuousely offended in this lyfe VVe see in this worlde that no man dareth to offende openly or say a worde against the maiestie of a prince within his owne dominions and what is the maiestie of all the princes vpon earthe compared to the thowsandth parte of the maiestie of god whoe with a worde made both heauen and earthe and all the creatures therin and with halfe a worde can destroie the same againe whome all the creatures which he made as the Angels the heauens and all the elemētes besides doe serue at a becke and dare not offend onlye a sinner is he which emboldeneth hym selfe against this maiestie and feareth not to offend the same whome as the holye Catholique Churche dothe professe daylie in her preface to the blessed sacrifice the Angels do praise the dominations doe adore the powers do tremble the highest heauens together with Cherubins and Seraphins doe daylie honour and celebrate Remember then deare brother that euerie tyme thow doest cōmitt a sinne thow geeuest a blow in the face to this greate maiesticall God whoe as S. Paule sayeth dwelleth in an 〈◊〉 light which no man in this world can abyde to looke vpon As also it appeareth by the example of S. Iohn euangelist whoe fell downe dead for very feare at the appearance of Christ vnto hym as him selfe testifieth and when Moyses desired to see God once in his lyfe and made humble petition for the same God aunswered that no man could see hym and lyue but yet to satisfie his request and to shew hym in parte what a terrible and maiesticall God he was he tolde Moyses that he should see some peece of his glorie mary he added that it was needfull he shoulde hyde hym selfe in the hole of a rocke and be couered with godes owne handes for his defence while God or rather an Angell sent from God as all deuines doe interprete dyd passe by in glorie And when he was past God tooke awaye his hande and suffered moyses to see the hynder partes onlye of the Angell which was notwithstandinge most terrible to beholde The prophet Daniell a so describeth the maiestie of this God shewed vnto hym in visiō in these wordes I did see saieth he vvhē the thrones vvere set the olde of man manye dayes sat dovvne his apparell vvas as vvhite as snovv his heare lyke vnto pure vvoolle his throne vvas of a flame of fyre and his chariottes vvere burninge fyre a svviste fludd of fyre came from his face a thovvsand thovvsandes did serue hym and ten thovvsand hundred thovvsands did assist him he sat in iudgement and the bockes vvere opened before hym All this and much more is recorded in scripture to admonishe vs therby what a prince of maiestie he is whome a synner offendeth Imagine now brother myne that thow seest this greate kynge sittinge in his chairc of maiestie with chariottes of fire vnspeakable light and infinite millions of Angels aboute hym as the scripture reporteth Imagine further which is most trew that thow seest all the creatures in the world stand in his presence and tremblinge at his maiestie and most carefullie attendinge to doe that for which he created them as the heauens to moue aboute the Sonne moone and starres to geeue light the earth to bringe foorth sustenance and the lyke Imagine further that thow seest all these creatures how bigge or litle so euer they be to hange and depende onlye of the power vertue of God wherby they stande moue and consist and that there passeth from God to eche creature in the world yea to euerie parte that hath motion or beinge in the same some beame of his vertue as from the sunne we see infinite beames to passe into the ayer Cōsider I say that no one parte of anye creature in the world
the for it albeit thow haddest nothinge in thee worthe loue besydes But now thy lorde besydes thes his gyftes hath infinite causes to make the loue hym that is all the causes which any thinge in the worlde hath to puchase loue and infiinte more besydes For yf all the perfections of all thinges created in heauē and in earth which doe procure loue were put together in one as all their bewtie all their vertue all their wisedome all their sweetnes all their nobilitie all their goodnes and the lyke yet thy lorde Sauycur whome thow contēnest doth passo all this and that by infinite and infinite 〈◊〉 for that he is not onlie all thes thinges together but also he is verie bewtie it selfe vertue it selfe wisedome it selfe sweetenes it selfe nobilitie it selff goodnes it selff and the verie fountaine and welspringe where hence all thes thinges are deriued by litle peeces and parcels vnto his creatures Be a shamed then good Christian of this thy ingratitudo to so greate so good beuntifull a Lord and resolue thy selfe for the tyme to come to amende thy course of lyfe and behauyour towardes hym Say with the prophet which had lesse cause to saye so then thow Domine propitiaro peccato meo multum est enim O lord pardon me myne offence for it is greate in thy sight I know there is nothinge o lorde which dothe so muche displease the or drye vpp the fountaine of thy mercye so byndeth thy handes from doinge good as ingratitude in the receyuers of thy benefites wherin hetherto I haue exceeded all others but I haue done it o lord in myne ignorance not conslderinge thy gyftes vnto me nor what accounte thow wouldest demaunde againe of the same But now seinge thow hast vouchsafed to make me woorthie of this grace also wherby to see and knowe myne owne state and defaut I hope hereafter by direction of the same grace of thyne to shew my selfe a better childe towardes the. O lord I am ouercome at the lēgthe with cōsideratiō of thy loue and how can I haue the harte to offend thee hereafter seinge thow hast preuented me so manye wayes with benefites euē when I demaunded not the same can I haue handes euermore to sinne against thee whiche hast geeuen vpp thyne owne most tender handes to be nayled on the crosse for my synnes heretofore no no it is to greate an iniurie against thee o lord woe worth me that haue donne it so often heretofore But by thy holye assistance I trust not to returne to suche iniquitie for the tyme to come to which o lord I beseeche the for thy mercie sake from thy holie throne of heauen to saie amen Of vvhat opinion and feelinge vve shal be to vvchinge these matters at the tyme of our deathe CHAP. VIII THe holy scriptures doe teach vs and experience maketh it plaine that duringe the tyme of this lyfe the commodities preferments and pleasures of the worlde doe possesse so stronglye the hartes of manye men and doe holde them chayned with so forcible enchauntmentes beinge forsaken also vpon their iust desertes of the grace of God saye and threaten what a man can and bringe against them all the whole scripture euen from the begynninge of genesis to the end of the Apocalips as in deede it is all against synne and synners yet will it preuaile nothinge with them beinge in that lamentable case as other they beleeue not or esteeme not what so euer is saide to that purpose against their setled lyfe aud resolution to the contrarye Of this we haue infinite examples in scripture as of Sodome and Gomorra with the cities aboute which could not heare the war ninges that good Lot gaue vnto them Also of Pharao whome all that euer Moyses could doe ether by signes or sayinges moued nothinge Also of Iudas whoe by no faire meanes or threatninges vsed to him by his maister would change his wicked resolution But especialye the prophets sent from God from tyme to tyme to disswade the people from their naughtie lyfe and consequentlye from the plagues hanginge ouer them doe geeue abundant testimonie of this complainiage euerie where of the hardnes of synners hartes that wold not be moued with all the exhortations preachings promisses allurementes exclamations threatnings thunderinges that they could vse The prophet zacharie shall testifie for all in this matter whoe saieth of the people of Israell a litle before theire destruction Hoc ait do minus exercituum et ce This sayeth the Lorde of hostes iudge iustlie and so forthe And presentlie he addeth And they vvould not attende but turninge their backes uvent auvaye and stopped their eares to the ende they might not heare and they did put their hartes as an adamant stone to the end they might not heare the lavve and the vuordes vvhich God did send in his spirite by the handes of the former prophetes vvherby godes greate indignation vvas sturred vpp This then is and alwayes hath ben the fashion of worldlinges reprobate persons to harden their hartes as an adamant stone against anye thinge that shal be tolde thē for the amendement of their liues and for the sauinge of their soules VVhyles they are in healthe and prosperitie they will not know God as in an other place he complaineth Marye yet as the prophet saieth God will haue his daye withe thes men also when he wil be knowen And that is cognoscetur dominus iudicia faciens God vvill è knovven uvhen he begynneth to doe iudgment and this is at the daye of deathe which is the next dore to iudgement as S. Paule testifieth sayinge it is appointed for euill men once to dye and after that ensewe 〈◊〉 This I saye is the day of God most terrible sorowfull and full of tribulation to the wicked wherin God wil be knowen to be a righteous God and to restore to euerye man accordinge as he hath donne vvhile he liued As S. Panle sayeth or as the prophet describeth it he vvilbe knovven then to be a terrible God and such a one as taketh avvaye the spirite of princes a terrible God to the kynges of the 〈◊〉 At this daye as there wil be a greate change in all other thinges as mirth wil be turned into sorow laughinges into weepinges pleasures into paynes stoutnes into feare pryde into dispaire and the like so especiallie will there be a straunge alteration in iudgemēt and opinion for that the wisedome of God wherof I haue spoken in the former chapters and which as the scripture saieth is accounted folye of the wise of the vvorld will then appeare in her likenes as it is in verie deede wil be confessed by her greatest enimyes to be onlietrew wisedome and all carnall wisdome of worldlinges to be meere folye as God callethe it This the holye scripture setteth downe clerelye when it describeth the verie speeches and lamentations of the wise men of this
woldest thrust him into fyre or flynge hym into a ditche he woold auoide it as muche as he coulde for that he loueth lyfe and 〈◊〉 death Feare thow then and be not more insensible than a beast Feare death feare iudgement feare hell this feare is called the begynninge of wisdome and not shame or sorow for that the spirite of feare is more potent to resist sinne than the spirite of shame or sorow wherfore it is saide remēber the ende and thovv shalt neuer sinne that is remember the finall punishmentes appointed for sinne after this lyfe Thus far S. Bernarde First therfore to speake in generall of the punishmentes reserued for the lyfe to come yf the scriptures did not declare in perticular theire greatnes vnto vs yet are there manie reasons to persuade vs that they are most feuere dolorous intollerable For first as God is a God in all his woorkes that is to saye greate wounderfull terrible so especialie he sheweth the same in his punishmentes beinge called for that cause in scripture deus iustitiae God of iustice as also deus vltionum God of reuenge VVherfore seinge all his other woorkes are maiestical exceedinge our capacities we maye lykewise gather that his hande in punishmēt must be wounderfull also God hym selfe teacheth vs to reason in this maner when he sayethe And vvill ye not then feare me and vvill ye not tremble before my face vvhiche haue putt the sande as a stopp vnto the sea and haue geeuen the vvater a commandement neuer to passe it no not vvhen it is most trovvbled the flooddes most outragious as who would saye yf I am wounderfull doe passe your imaginatiō in these woorkes of the sea and other which you see daylie you haue cause to feare me cōsideringe that my punishmentes are lyke to be correspondent to the same An other coniecture of the great and seuere iustice of God maye be the cōsideration of his infinite and vnspekeable mercie the whiche as it is the verie nature of God without ende or measure as his godhead is so is also his iustice And these two are the two 〈◊〉 as it were of God embracinge kyssnge one the other as the scripture saieth Therfore as in a man of this world yf we had the measure of one arme we might easely cōiecture of the other so seinge the wounderfull exāples dailie of godes infinite mercie towardes them that doe repent we maye imagyne by the same his seuere iustice towardes them whoe he reserueth to punishment in the next lyfe and whome for that cause he calleth in the scriptures Vasa furoris Vessels of his furye or vessels to shew his furye vppon A third reason to perswade vs of the greatnes of these punishmentes maye be the maruailous patiēce and longe sufferinge of God in this lyfe as for example in that he sufferethe diuers men from one sinne to an other from one daye to an other from one yere to an other frō one age to an other to spend all I saye in dishonoure and dispite of his maiestie addinge offence to offence and refusinge all perswasions allurementes good inspirations or other meanes of frindshipp that his mercie can deuise to offer for theire amendment And what man in the world could suffer this or what mortall hart can shew suche patience but now yf all this should not be requited with seueritie of punishmēt in the worlde to come vppon the obstinate it might seeme against the lawe of iustice and equitie and one arme in God might seeme longer than the other S. Paule toucheth this reason in his epistle to the Romans where he saithe doest thovv not knovv that the benignitie of God is used to bringe thee to repentance and thovv by thy harde and impenitent hart doest hoord vpp vengeance vnto thy selfe in the daye of vvrath and appearance of Gods iust iudgementes vvhich shall restore to euerie man accordinge to his vvorkes he vseth heere the wordes of hoordinge vpp of vengeance to signifie that euen as the couetous man doth hoorde vp monie to monie dailie to make his heape greate so the vnrepentant synner dothe hoorde vp sinne to sinne and God on the contrary side hoordeth vpp vengeance to vengeance vntill his measure be full to restore in the end measure against measure as the prophet saith and to paye vs home accordinge to the multitude of our ovvne obhominations This God meant when he sayde to Abraham that the iniquities of the Amorrheans vvere not yet full vpp Also in the reuelations vnto S. Iohn Euangelist when he vsed this cōclusion of that booke He that doth euill let hym doe yet more euill and he that lyeth in filth let hym yet become more filthie for beholde I come quicklye and my revvarde is vvith me to render to euerye man accordinge to his deedes By which wordes God signifieth that his bearinge tolleratinge with sinners in this lyfe is an argument of his greater serueritie in the lyfe to come which the prophet Dauid also declareth when talkinge of a careles sinner he saieth Dominus irridebit eum quoniam 〈◊〉 quòd veniet dies eius Our God shall scoff at hym foreseinge that his daye shall come This daye no dout is to be vnderstoode the daye of accounte and punishement after this lyfe for soo dothe God more at large declare hym selfe in an other place in these wordes And thow sonne of man this saieth thy lord God the end is come now I saye the end is come vppon the. And I will shew in the my furye and will iudge the acoordinge to thy waies I will laye against the all thy abominations and my eye shall not spare the nor will I take anye mercie vppon the but I will put thyne owne wayes vppon the and thow shalt know that I am the lord Behold affliction commeth on the end is come the end I saye is come it hath watched against the and beholde it is come crusshinge is now come vppon the the tyme is come the daye of slaughter is at hand Shortlie will I poure owt my wrathe vppon the and I will fill my furye in the and I will iudge the accordinge to thy waies and I will laye all thy vvickednes vppon the my eye shall not pitie the nor vvil I take any compassion vppon the but I will laye thy vvaies vppon the and thy abhominations in the 〈◊〉 of the and thovv shalt knovv that I am the lorde that striketh Hytherto is the speeche of God hym selfe Seinge then now we vnderstāde in generall that the punishmentes of Cod in the lyfe to come are moste certaine to be greate seuere to all suche as fall into them for whiche cause S. Paule saithe Horrendum est incidere in manus dei viuentis it is is a 〈◊〉 thinge to fall into the handes of our lyuinge God Let vs consider some what in particular
lampes then is there nothing for thē to expect but nescio vos I knowe you not And when they are knowen Ite 〈◊〉 in ignem aeternum goe you accursed into fyre euerlasting Of the fovverthe impediment vvhiche is to muche presuming of the mercie of God CHAP. IIII. THere are a certaine kynde of people in the world who will not take the paynes to think of or to alleage any of the sayd impedimētes before but haue a shorter waye for all and more plausrble as it seemeth to thē And that is to lay the whole matter vpon the backe of Christ hym selfe and to answere what soeuer you can saye agaynst them with this onclye sentence God is mercifull Of these men Christ complayneth greeuouslie by the prophet sayeing Supra dorsum meum fabricauerunt peccatores prolongauerunt iniquitatem Sinners haue buylt vpon my backe they haue prolōged their iniquitie By whiche woordes he signifieth that prolonging of our iniquities in hope of gods mercie is to buyld our synnes on his backe But what foloweth will God beare it no verlie for the next woordes ensewing are Dominus iustus concidet ceruices peccatorum God is iust he will cutt the neckes of sinners Heere are two coolyng cardes for the two warme imaginations before Meane you Syr to prolong your iniquitie for that God is mercifull remember also that he is iust sayeth the prophet Are ye gotten vp vppon the backe of God to make your nest of sinne there take heede for he will fetche you downe agayne breake your necke downeward except ye repēt for that in deede there is no one thing whiche may be so iniurious to God as to make hym the foundation of our sinfull lyfe whiche lost his owne lyfe for the extinguishing of sinne But you will saye perhappes and is not God then mercyfull yes truelie deare brother he is moste mercyfull there is nether ende nor measure of his mercie he is euen mercie it selfe it is his nature and essence and he can no more leaue to be mercyfull than he can leaue to be God But yet as the prophet heere sayth he is iust also VVe must not so remember his mercie as wee forgett his iustice Dulcis rectus dominus Our lord is sweet but yet vpright and iust too sayeth Dauid And in the same place all the vvayes of our lord are mercie and trueth VVhich woordes holye Barnard expounding in a certaine sermon of his sayeth thus there be two feete of our lorde wherby he walketh his wayes That is mercie and trueth And God fastneth bothe these feete vppon the hartes of them whiche turne vnto him And euerie sinner that will truelie conuert him selfe must laye hande faste on bothe these feete For yf he should laye handes on mercie onelie letting passe trueth and iustice he wold perishe by presumption And on the other syde yf he should apprehend iustice onelie without mercie he wolde perishe by desperation To the end therfore that he may be saued he must humblie fall downe and kisse bothe these feete that in respect of gods iustice he may retayne feare and in respect of his mercie he maye eonceiue hope And in an other place happie is that soule vppon whiche our lord Iesus Christ hathe placed bothe his feete I will not sing vnto thee Iudgemēt alone nor yet mercie alone my God but I will sing vnto thee with the prophet Dauid mercie and iudgemēt ioined together And I will neuer forgett these iustifications of thyne S. Austen handleth this pointe moste excellentlie in diuerse places of his workes Lett them marke sayeth he whiche loue so muche mercie and gentlenes in our lord lett them marke I saye and feare also his trueth For as the prophet saieth God is bothe sweete and iust Doest thou loue that he is sweete feare also that he is iust As a sweete lorde he sayd I haue held my peace at your sinnes But as a iust lord he addeth And thynke you that I uvill holde my peace styll God is mercifull and full of mercies saye you it is moste certaine yea add vnto yt that he beareth long But yet feare that which cōmeth in the verses ende verax That is he is also true and iust There be two thinges wherby sinners doe stand in daunger the one in hoping to much whiche is presumption the other in hoping to litle whiche is desperation VVho is deceiued by hoping to muche He whiche sayeth to him selfe God is a good God a mercifull God and therfore I will doe what pleaseth me why so because God is a mercifull god a good god a gētle God These men runne into daunger by hoping to much VVhoe are in daunger by despaire those whiche seing their sinnes greuous and thinking yt now vnpossible to be perdoned saye within them selues well wee are once to be damned whie doe not we then what soeuer pleaseth vs best in this lyfe these men are murdered by desperation the other by hope what therfore doeth God for gaininge of bothe these men To him whiche is in daunger by hope he saieth Doe not saye vvith thy selfe the 〈◊〉 of God is greate he vuill be mercifull to the multitude of my sinnes for the face of hys uvrathe ys vppon sinners To hym that is in daunger by desperation he sayeth At vvhat tyme soeuer a sinner shall turne hym selfe to me I vvil forgett his iniquities Thus farre S. Austen beside muche more whiche he addeth in the same place touching the great perill and folie of those whiche vppon vayne hope of gods mercie doe perseuer in theyr euill lyfe It is a verie euill consequent and most vniust kinde of reasoning to saye that for so muche as God is mercifull and long suffering therfore will I abuse his mercie continue in my wickednesse The scripture teacheth vs not to reason so but rather quite contrarie God is mercifull and expecteth my conuersion and the longer he expecteth the more greeuous will be his punishement when it cōmeth yf I neglect this patience And therfore I ought presentlie to accept of his mercie So reasoneth S. Paul whiche sayeth doest thow contemne the riches of his long suffering and gentlenes Doest thow not knowe that the patience of God towardes thee ys vsed to bring the to repentance But thow throughe the hardnes of thy hart and irrepētant minde doest hoarde vp to thy selfe wrathe in the daye of vengeance at the reuelatiō of gods iust iudgement In which woordes S. Paul signifieth that the longer that God suffereth vs with patience in our wickednes the greater heape of vengeance dothe he gather against vs yf we persist obstinate in the same VVherto S. Austen addeth an other consideration of great dreade and feare and that is yf he offer thee grace sayth he to daye thou knowest not whether he will doe it to morow or no. If he geue thee lyfe and memorie this weeke thow knowest not whether
thou shall enioye it the next weeke or no. The holye prophet beginnyng his seuentithe and second Psalme of the daungerous prosperitie of worldlie men vseth these woordes of admiration Hovu good a God is the God of Israel vnto them that be of a ryght hart And yet in all that Psalme he dothe nothing els but shewe the heauie iustice of God towardes the wicked euen when he geueth the moste prosperities and worldlie wealth and his conclusion is beholde o Lord they shall perishe uvhich departe from thee thou hast destroyed all those that haue broken theyr faythe of vvedlocke vuith the. By which is signified that how good soeuer God be vnto the iust yet that pertayneth nothing to the releefe of the wicked whoe are to receyue iust vengeance at his handes amyddest the greatest mercies bestowed vpon the godlie The eyes of our Lorde are vpon the iust sayeth the same prophet and his eares are bent to heare their praeyers but the face of our Lord is vpon them that doe euill to destroye theyr memorie from ovvt the earthe It was an olde practise of deceyuing prophettes resisted stronglie by the prophettes of God to crye peace peace vnto wicked mē when in deed theyr was nothing towardes them but daunger swoord and destruction as the true prophetes fortolde and as the euent proued VVherfore the prophet Dauid geueth vs a notable and sure rule to gouerne our hope and confidence withall sacrificate sacrificium iustitiae sperate in domino doe you sacrifice vnto God the sacrifice of righteousnes and then trust in hym VVherwith S. Iohn agreeth when he sayeth yf our harte or conscience doe not reprehend vs for wicked lyfe then haue vve confidence vvith God as whoe wolde saye yf our conscience be guyltie of lewde and wicked lyfe and we resolued to dwell continue therin then in vaine haue we confidence in the mercyes of God vnto whose iust iudgement we stand subiect for our wickednes It is most wounderfull and dreadfull to consider how God hath vsed him selfe towardes his best beloued in this worlde vppon offence geuen by occasion of sinne how easelye he hath chaunged countenāce how soone he hath brocken of frendshype how straitlie he hath taken accompt and how seuerelye he hath punished The Angells that he created with so greate care and loue to whome he imparted so singular priuileges of all kinde of perfections as he made them almost verie goddes in a certaine maner committed but onelie one sinne of pride against his maiestie and that onelie in thought as diuines doe holde and yet presentlie all that good will and fauour was chaunged into iustice and that also so seuere as they were throwen downe to eternall tormentes without redemption chayned for euer to abyde the rigoure of hell fire and intollerable darkenes After this God made hym selfe an other newe freēde of fleshe and bloode which was our father Adam in paradise where God conuersed with hym so freendlie and familiarlie as is most wounderfull to considere he called hym he talked with hym he made all creatures in the world subiect vnto him he brought them all before hym to the ende that he and not God should geue them their names he made a mate and companion for hym he blessed them bothe and finallie shewed all possible tokens of loue that might be But what ensewed Adam cōmitted but one sinne and that at the entisement of an other and that also a sinne of small importāce as it may seeme to mans reason beyng but the eating of an aple forbidden And yet the matter was no soner done but all frendship was broken betwene God and hym he was thrust owt of paradise condemned to perpetuell miserie and all his prosperitie to eternall damnatiō together with him selfe yf he had not repented And how seuerelie this greuous sentence was executed afterwarde maye appeare by the infinite millions that went to hell for this sinne for the space of sower thousand yeres that passed before it was ransomed whiche finallie could not be done but by the cōming downe of gods owne sonne the second persone in Trinitie into this fleshe and by his intollerable sufferinges deathe in the same The two miracles of the world Moyses and Aaron were of singular authoritie and fauour with God in so muche as they coulde obtayne any thyng at his handes for other men And yet when they offended God once them selues at the waters of contradiction in the desert of Sin for that they dowted somewhat of the miracle promised to them from God and therby dyd dishonoure his maiestie before the people as he sayeth they were presentlie rebuked moste sharpelye for the same and thoghe they repented hartilye that offence and so obtayned remissiō of the fault or guilt yet was there layd vpon them a greuous punishement for the same and that was that they should not enter them selues into the land of promise but should dye when they came within the sight therof And albeit they entreated God moste earnestlie for the release of this penance yet could they neuer obtayne the same at his handes but alwayes he answered them seing you haue dishonoured me before the people you shall dye for it shall not enter into the land of promise In what speciall great fauour was Saul with God when he chose hym to be the first kyng of his people caused Samuel the prophet so muche to honour hym and to anoynt hym prince vppon gods owne inheritance as he calleth it when he commended hym so muche and tooke suche tender care ouer him An yet afterwad for that he bracke gods commaundement in reseruing certaine spoyles of warre whiche he should haue destroyed yea thoughe he reserued them to honour God withall as he pretended yet was he presentlie cast of by God degraded of his dignitie geuen ouer to the handes of an euell spirite brought to infinite miseries thoghe he shifted owt for a tyme and finallie so forsaken and abandoned by God as he slew hym selfe his sonnes were crucified on a crosse by his enemies and all his familie and linage extinguished for euer Dauid was the chosen and deare freend of God and honoured with the tytle of one that vvas according to gods ovvne hart But yet as soone as he had sinned the prophet Nathan was sent to denounce gods heauie displeasure and punishement vpon hym And so it ensued not withstanding his greate and voluntarie penance that him selfe added for the pacifieing of gods wrathe by fasting prayer weeping wearing of sacke eating of ashes the lyke By which is euident that how great gods mercie is to the that feare hym so great is his iustice to them that offend hym The scripture hath infinite examples of this matter as the reiection of Cain and his posteritie streight vpon his murder The pitifull drowning of the whole worlde in
of children and how seruile feare is profitable for sinners The fiueth chapiter Of the fyueth impediment vvhiche is delay of resolution vpon hope to doe it better or vvith more ease aftervvarde VVherein a declaration is made pag. 271. OF seuen speciall reasons whye the deuill moueth vs to delaye And of six principall causes whiche make our conuersion harder by delaye How hard it is to doe pennance in olde age for him that is not accustomed to yt what obligation and charge a man draweth to hym selfe by delaye That the example of the theese saued on the crosse is no warrant to suche as deferre theyr conuersion Of diuers reasons whie conuersion made at the last howre is insufficent The sixt chapiter Of thre other impedimēts that is slothe negligence hardnes of hart vvherein is declared pa. 403. THe fower effectes of slothe the meanes how to remoue them Of two causes of Atheisme at this daye And of the waye to cure careles men Of two degrees of hardnes of hart How hardnes of hart is in all persecutors The discription of a hard hart and the daunger therof The conclusion of the whole booke TO THE CRISTIAN READER TOVVCHINGE two editions of this booke ABowt three yeres past good reader a certaine learned and deuout gentilman consideringe the greate want of spirituall bookes in Englande for the direction of men to pietie deuotic̄ whiche ought to be the cheefest point of our exercise in this lyfe tooke the paines to translate a godlye treatise to that effect named the exercise of a Christian life writen in the Italian toung by a reuerende man of the socretic of Iesus named Gasper Loartes Doctor in diuinitie and of greate experience in the handlinge and managinge of sowles to that purpose VVhiche booke because I vnderstande of certaintie to haue done greate good to haue wrought forcebly in the hartes of manye persons towards the foresayed effect of pietie and deuotion I was moued to cause the same to be printed againe and that in muche more ample manner than before hauinge added vnto it two partes of three which were not in the former booke The reason of this so large an additiō shall appeare in the Induction followinge where snalbe shewed the partes of this booke with the causes and cōtentes therof But the principall cause and reason was to the ende our countrye men might haue some one sufficiēt directiō for matters of life and spirit among so manye bookes of controuersies as haue ben writen and are in writinge dailye The whiche bookes albeit in thes our troublesome quarrelous times be necessarie for defence of our faithe againste so manye seditious innouations as now are attempted yet helpe they litle oftentymes to good lyfe but rather do fill the heades of men with a spirite of contradiction and contention that for the most parte hindereth deuotiō which deuotion is nothinge els but a quiet and peaceble state of the sowle endewed with a ioyful promptnes to the diligent execution of all thinges that appartayne to the honour of God In respect wherof S. Paule geeueth this counsayle to his scholer Timothie contende not in vvordes for it is profitable to nothinge but to subuert the hearers The lyke counsayle he geuethe in diuers other places in respect of this quiet deuotion whiche is trowbled by contention But yet as I haue saide these bookes of controuersies are necessarie for other considerations especialie in thes our tymes when euerye man almost is made of a fancie and apte to esteeme the same greate wisdome except it be refuted Suche are our dayes most vnhappie truelye in respect of our forefathers whoe receauinge the grownde of faithe peaceably without quarelinge from their mother the Chuche did attend onlye to builde vppon the same good woorkes and Christian life as their vocation required But we spendinge all the tyme in ianglinge abowte the foundation haue no leysure to think vpon the building and so we wearye out our spirites without cōmoditie we dye with muche adoe and litle profit greate disquiet small rewarde For whoe knoweth not that what faithe so euer a man hathe yet without good lyfe it helpeth hym litle I am therfore of opinion gentle reader that albeit trew faithe be the grownde of Christianitie without which nothinge of it selfe can be meritorious before God yet that one principall meane to come to this trew faithe and right knowledge and to ende all thes our infinite cōtentions in religion were for eche man to betake him selfe to a good vertuous life for that God could not of his vnspeakeable mercie suffer suche a man to erre lōge in religion VVe haue a cleare exāple of Cornelius a Gentile to whome God in respect of his religious lyfe prayer and almes deedes as the scripture affirmeth sent his Apostle S. Peter to instruct him in the right faithe So mercifull is God to those whiche applye thē selues to vertue and pietie albeit they erre as yet in pointes of faithe And on the contrarie side as loose lyfe and worldlye ambition was the first cause of all heresye in Christian religion from the beginninge so is it the cōtinuance of the same and it is verie harde for him that is so affected to be recalled from his error For that as the scripture saithe the vvisdome of God vvill not entre into a malitious minde nor dvvell in a bodye subiect to sinne And our Saueoure in the gospell askethe a question of certaine ambitious worldlynges whiche geeuethe greate light to the thinge we talke of hovv sayeth he can you beleeue vvhich seeke glorye one of an other as whoe woulde saie that this worldly ambition and euill life of theirs did make it impossible for them to come to the trewe faithe VVherfore gentle reader if thow be of an other religiō than I am I beseche the most hartelye that layenge a side all hatred malice and wrathfull contention let vs ioyne together in amendmēt of our lyues and prayeng one for an other and God no doubt will not suffer vs to perishe finallye for want of right faithe And to Catholiques I must saye further withe S. Paule and S. Iames that all their faith will profitt them nothinge except they haue charitie allso bothe towardes God and man and therby doe directe their lyues accordinglye VVhiche God of his holye mercye geeue them 〈◊〉 to doe to his honour and their eternall saluation And I most humblye request the good Christian reader to praie for me allso if thow take any commoditie by this booke that I be not like the Conduit pipe whiche bringeth water to the citie without drinkinge anye it selfe or as S. Paule withe muche lesse cause than I haue feared of hym selfe to witt lesse that after preachinge to other I become perchaunce a reprobate my selfe Remēbre allso I beseeche the that most vertuous good gentilman whoe by his first translation was the cause of
sowle which was before the temple of the holy ghost the habitation of the blessed trinitie and place of repose for the Angels to visit now to be the nest of scorpions and dongeon of deuilles and hym selfe a companion of the miserable damned Lastlye he abandoneth Christ and renounceth the portion he had with hym makinge hym selfe a persecuter of the same by treadinge him vnder his feete And crucifyinge hym agayne and defylinge his bloode as S. Paule sayeth in synninge against hym whiche dyed for synne and therfore the same Apostle pronounceth a maruailous heuie sentence against suche in these worldes If vve synne vvillfullye novv after vve haue receaued knovvledge of the trevvth there remaineth no more sacryfice for sinnes but rather a certaine terrible expectation of iudgement and emulation of fyre vvhiche shall consume the aduersaries To which S. Peter agreeth when he saieth It had ben better not to haue knovven the vvay of iustice than after such knovvledge to slyde backe agayne from the holye commaundement vvhich vvas geeuen Now then let our worldlinges goe and solace them selues with sinne as muche as they will let them excuse and pleasantlye defēd the same sayinge pryde is but a pointe of gentrye glouttonie good fellowship lecherye and wantonnes a trycke of yowth and the lyke they shall finde one daye that these excuses will not be receaued but rather that these pleasant deuises wil be turned into teares They shall proue that God will not be iested with but that he is the same God still will aske as seuere accounte of them as he hathe done of other before although it please not them now to keepe any accounte of their lyfe at all but rather to turne all to disporte pleasure persuadinge them selues that how soeuer God hath delt with other before yet he will forgeeue all to them but the holye scripture reasoneth after an other manner which I would haue euerie wise Christian to consider S. Paule comparinge the Iewes sinnes with ours maketh this collectiō If God spared not the naturall boughes take heede least he spare not the. And ther vpō he inferreth this admonition noli altum sapere sed time Be not to high minded but feare Againe he reasoneth thus vpon the olde the new lawe he that broke the lawe of Moyses beinge cōuicted by two or three witnesses died for the same without cōmiseration or mercye and how much more greeuous punishmēt doth he deserue which breaking the law of Christ by wilsull sinne treadeth the sonne of God vnder his feete polluteth the bloode of the new testament reprocheth the holye ghost In lyke maner reasoneth S. Peter and S. Iude towchinge the sinne of Angels and ours yf God spared not the Angels when they sinned but did thrust them downe to hell there to he tormented and to be kept vnto iudgement with eternall chaines vnder darckenes how much lesse will he spare vs And agayne yf the Angels which passe vs in power and strength are not able to heare gods execrable iudgement against thē what shall we doe Agayne in an other place he reasoneth thus yf the iust man shall har dlye be saued where shall the wickedman sinner appeare By which examples we are instructed to reason in lyke sorte yf God haue punished so seuerelie one sinne in the Angels in Adam and in other before reeited what shall I looke for which haue cōmitted so manie sinnes agaynst hym yf God haue dāned so manye for lesser sinnes thé myne be what will he do to me for greater yf Godhath borne longer with me then he hath done with many other whome he hath cut of without geuing them time of repentāce what reason is there that he should beare longer with me yf Dauid and other after their synnes forge euen them tooke suche paynes in afflictinge them selues for satisfaction of the temporall punishement in this lyfe what punishement remaineth for me either heere or in the wold to come for satisfaction of so manie synnes committed If it betrew that our sauyour saithe that the waie is harde and the gate narrow wherby men goe into heauen and that they shall answere for euerye ydle worde before they enter there what shal be come of me which doe lyue so easiea a lyfe and doe keepe no accounte of my deedes muche lesse of my wordes yf good men in olde time did take suche paynes for theyr saluatin yet as S. Peter saieth the verye iust were scarce saued what a state am I in which take no payne at all but doe lyue in all kynde of pleasure and wordly delytes These kyndes of consequentes were more trew and profitable for vs wherby we might enter into some consideration of our owne daunger and into some feare of the iudgementes of God for want wherof the moste parte of synnes amongest Christians are committed For so the holye scripture describinge dyuerscauses of wickednes among men putteth thes two for principall Fyrst the flatterye of the world 〈◊〉 laudatur peccator in desileriis animae 〈◊〉 For that the sinner is praysed in his lustes And secondly quia 〈◊〉 iudicia tua a 〈◊〉 eius For that thy iudgementes o lorde are not before his face And in the contrarye side speaking him selfe he saieth I haue kept the vvaies of our lorde haue not behaued my selfe impiouslie tovvardes God And he 〈◊〉 the reason therof immediatlie For that all his 〈◊〉 are in my sight And againe I haue feared thy iudgementes o lorde And againe I haue ben mindfull of thy iudgementes And how profitable this feare is he sheweth in the same place demaundinge this feare most instantlye at godes handes for so he prayeth stryke my fleshe thorough vvith thy feare o lorde And S. Paule after he had shewed to the Corinthians that we must all be presented before the tribunall of Christ maketh this cōclusion VVe knovveinge therfore thes thinges doe persvvsade the feare of our lorde vnto mē And S Peter after a longe declaration of the maiestie of God and Christ now rayning in heauen concludeth thus 〈◊〉 you call him father vvhich doth iudge euerye man accordinge to his vvorkes vvithout 〈◊〉 of persons doe you lyue'in feare duringe the 〈◊〉 of this your habitation vppon earth A 〈◊〉 lesson no doubt for all men but speciallie for those which by reason of their synnes and wicked lyfe doe remaine in 〈◊〉 and hatred of God and howerlye subiect as I haue shewed to the 〈◊〉 of his iudgementes whiche if 〈◊〉 once fall into they are both irreuocable and intollerable and they may be fallen into as 〈◊〉 and by as manie wayes as a man may come to death which are infinite especiallie to thē whoe by their wickednes haue lost the peculier protection of God and good Angels as I haue shewed and haue subiected them selues to the feendes of darckenes whoe do nothinge els but seeke their
a good paye for so litle paynes king Dauid one night beganne to thinke with hym selfe that he had now a howse of Cedar and the arcke of God lay but vnder a tent and therfore resolued to build a house for the sayd Arcke VVhiche onelie cogitation God tooke in so good parte as he sent Nathan the prophet vnto hym presentlie to refuse the thing but yet to tell hym that for so muche as he had determined such a matter God wolde build a house or rather a kingdome to hym and his posteritie whiche should last for euer and from whiche he wold neuer take away his mercie what sinnes or offences so euer they committed VVhiche promisse we see now fullfilled in Christ his Churche raysed out of that familie VVhat shoulde I recite many like exāples Christ geueth a generall note hereof when he calleth the workemen and payeth to eche man his wages so duelie as also when he sayeth of him selfe beholde I come quicklie and my revvarde is with me By which places is euident that God suffereth no labour in his seruice to be lost or vnpayed And albeit as after in place conuenient shal be shewed he payeth also and that abundantlie in this lyfe yet as by these two texts appeareth he deferreth his cheefe paye vnto his cōming in the end of the day that is after this lyfe in the resurrection of the iust as hym selfe sayeth in an other place Of this payment then reserued for gods seruants in the lyfe to come we are now to consider what and what maner a thing it is and whether it be woorthe so muche labour and trauail as the seruice of God requireth or no. And first of all yf we will belecue the holie scripture calling it a kingdome a heauenlie kingdome an eternall kingdome a most blessed kingdome we must nedes confesse it to be a maruailous great rewarde for that wordlie princes doe not vse to geue kingdomes to their seruants for recompence of their labours And yf they did or were hable to doe it yet could it be nether heauenlie nor eternall nor blessed kingdome Secondlie yf we credit that which S. Paul saieth of it that nether eye hath seene nor 〈◊〉 heard nor hart of man conceaued how great a matter it is then must we yet admitt a greater opinion thereof For that we haue seen many wounderfull things in our dayes we haue heard more wounderfull we may conceaue moste wounderfull and almost infinite How then shall we come to vnderstand the greatnesse and value of this rewarde surelie no tongue created ether of man or Angell can expresse the same no imagination conceaue no vnderstanding comprehend it Christ hym selfe hathe sayd nemo scit nisi qui accipit No man knoweth it but he that enioyeth yt And therfore he calleth it hidden manna in the same place Notwithstanding as it is reported of a learned Geometrician that fynding the lengthe of Hercules foote vpō the hill Olimpus drewe out his whole bodie by the proportion of that one parte so wee by some things sett downe in scripture and by some other circumstances agreing thereunto may frame a coniecture of the matter thought it come farre behinde the thing it selfe I haue shewed before how the scripture calleth it heauenlie euerlasting most blessed kingdome VVhereby is signified that all must be kinges that are admitted thither To like effect it is called in other places a 〈◊〉 of glorie a throne of maiestie a paradise or place of pleasure a lyfe euerlasting S. Iohn the Euangelist beinge in his banifnement by speciall priuilege made pryuie to some knowlege and feeling thereof aswell for his own comfort as for ouers taketh in hand to describe it by cōparison of a citie Affirming that the whole citie was of pure golde with a great highe wall of the pretiouse stone called Iaspis This wall had also twelue foundations made of twelue distinct pretiouse stones which he there nameth also twelue gates made of twelue riche stones called margarits and euerie gate was an entire margarit The streetes of the citie were paued with golde interlayed also with pearls and pretiouse stones The light of the citie was the clearenesse shinyng of Christ hym selfe sitting in the middest thereof from whose seat proceded a riuer of water as cleare as cristall to refresh the citie on bothe sides of the bankes there grew the tree of lyfe geuing out continuall and perpetuall fruit there was no night in that citie nor any defiled thing entered there but they which are within shall raigne sayeth he for euer and euer By this deseription of the moste riche pretiouse things that this worlde hathe S. Iohn wolde geue vs to vnderstād the infinite value glorie Maiestie of this felicitie prepared for vs in heauen though as I haue noted before it being the princelie inheritance of our Sauiour Christ the kingdome of his father the eternall habitatiō of the holie Trinitie prepared before all worldes to sett out the glorie expresse the power of hym that hath no end or measure ether in power or glorie we may verie well thinke with S. Paul that nether tongue can declare it not hart imagin it VVhen God shall take vpon hym to doe a thing for the vttermoste declaration in a certain sorte of his power wisdome and Maiestie imagine you what a thing it wil be It pleased hym at a certain time to make certain creatures to serue hym in his presence and to be witnesses of his glorie and thereupon with a woorde created the Angels bothe for numberand perfection so straunge and wounderfull as maketh mans vnderstanding astonished to think of it For as for their number they were almost infinite passing the number of all the creatures of this inferiour woorlde as diuers learned men and some auncient fathers doe think though Daniel according to the fashion of the scripture doe putt a certain number for an vncertain when he sayeth of Angels a thovvsand thovvsands dyd minister vnto hym that is vnto God tenn thovvsand tymes a hundreed thovvsand dyd stand abovvt hym to assist And for their perfection of nature it is suche being as the scripture sayeth spirits and like burning fire as they farre surpasse all inferiour creatures in naturall knowledge power and the like wherein one Angel doeth exceede all men in t̄he worlde put together VVhat an infinit Maiestie doeth this argue in the creator After this when many of these Angels were fallen it pleased God to creat an other creature farre inferiour to this for to fill vp the places of such as had fallen there vpon created man of a peece of claye as you know appointing hym to lyue a certain time in a place distant from heauen created for this purpose which is this worlde a place of entertainmet triall for a tyme which afterwarde is to be destroyed againe But yet in creating of this
is the cheefest for that men feele the disease of concupiscence in their bodies but doe not consider the strengthe of the medicine geuen vs against the same they erye with S. Paul that they fynde a law in their members repugning to the lavv of their mynde whiche is the rebellion of concupiscence left in our flesh by originall synne but they confesse not or cōsider not with the same S. Paul that the grace of God by Iesus Christ shall delyuer them from the same They remember not the comfortable sayeing of Christ to S. Paul in his greatest tēptations Sufficittibi gratia mea My grace is sufficient to strengthen thee against them all These men doe as Helizeus his disciple dyd whoe casting his eyes onelye vpon his enemies that is vpon the huge armie of Syrians redie to assault hym thought hym selfe lost vnpossible to stand in their sight vntill by the prayers of the holye prophet he was permitted from God to see the Angels that stoode there present to fyght on his syde then he well perceaued that his parte was the stronger So these men beholding onelye our miseries infirmities of nature wherby daylie tentations do ryse against vs doe account the battaill paynfull and the victorie vnpossible hauing not tasted in deed nor euer proued through their own negligence the manifold helpes of grace and spirituall succours which God allwayes sendeth to them who are content for his sake to take this conflict in hand S. Paul had well tasted that ayde whiche hauing reckned vp all the hardest matters that coulde be addeth Sed in his omnibus superamus propter eum qui dilexit nos But we ouercome in all these combates by his assistance that loueth vs. And then falleth he to that wounderful protestatiō that nether death nor lyfe nor Angels nor the lyke should separate him all this vpon the cōfidence of spirituall ayd ftō Christ wherby he sticketh not to avouch that he could doe all things Dauid also had proued the force of this assistance whoe sayde I dyd runne the uvay of thy cōmaudemētes vvhen thou dyddest enlarge my hart This enlargemēt of hart was by spirituall consolation of internall vnction wherby the hart drawen together by anguishe is opened and enlarged when grace is powred in euen as a drye purse ys softened and enlarged by annoynting it with oyle VVhich grace being present Dauid sayed he dyd not onelye walke the way of gods commaundements easilie but that he ranne them Euen as a carte wheele whiche crieth and cōpleyneth vnder a small burden being drye runneth merilye and without noyse whē a litle oyle is put vnto it VVhich thinge aptlye expresseth our state and condition whoe without gods help are able to doe nothing but with the ayde thereof are hable to conquere and ouercome any thing And surelie I wolde aske these men that imagine the waye of Gods law to be so hard and full of difficultie how the prophet could saye I haue taken pleasure o lord in the vvaye of thy commaundementes as in all the riches of the vvorlde And in an other place That they vvere more pleasant and to be desyred than golde or pretious stone and more svveter than hony or the hony combe by which woordes he yeeldeth to vertuouse lyfe not onely due estimation aboue all treasures in the world but also pleasure delyte and sweetnesse therby to confound all those that abandone and forsike the same vpon ydle pretensed and feyned difficulties And yf Dauid could say this muche in the olde law how muche more iustlie may we say so now in the new when grace is geuen more abundantlie as the scripture sayeth And thow poore Christian whiche deceauest thy selfe with this imagination tell me whye came Christ into this worlde whye laboured hee and tooke he so much paines heere whie shed he his bloode whie praied he to his father so oftē for thee whie appointed he the sacramētes as cōduites of grace whie sent he the holye ghoste into the worlde what signifieth gospell or good tydings what meaneth the woord grace and mercie broght with him what importeth the cōfortable name of Iesus is not all this to delyuer vs frō sinne frō sinne past I say by his onlye deathe frō sinne to come by the same deathe and by the assistance of his holy grace bestowed on vs more abundantlie than before by all these meanes was not this one of the principall effectes of Christ his coming as the prophet noted that craggie vuayes should be made streight and hard vuayes playne was not this the cause whie he indewed his chur che with the seuen blessed gyftes of the holie ghoste and with the vertues infused to make the yookeof his seruice sweete the exercise of good lyfe easye the walking in his commaundementes pleasant in such sort as men might now sing in tribulations haue confidence in periles securitie in afflictions and asseurance of victorie in all tēptations is not this the begynnyng mydle ende of the gospell were not these the promises of the prophetes the tydinges of the euāgelistes the preachinges of the Apostles the doctrine beleefe and practise of all saincts and finallie is not this verbum abbreuiatum The woord of God abbreuiated wherein doe consist all the riches and treasures of Christiantie If any man will be contentiouse and aske me how God doeth this maruailous woorke I answere hym as I haue done before that he doeth it by the assistance of his holie grace poured into the soule of man wherby it is beautified and strengthened against all temptations as S. Paul was in particular against temptations of the fleshe And this grace is of suche efficacie and force in the soule where it entereth that it altereth the whole state thereof making those thinges cleare which were obscure before those thinges pleasant which were bytter before those thinges easie which were hard difficult before And for this cause also it is sayed in scripture to make a new spirit and a new hart As where Ezechiel talking of this matter sayeth in the persone of God I vvill geue vnto them a nevv hart and vvill put a nevu spirit in their bovvelles that they may vualke in my preceptes and keepe my commaundementes Can any thing in the worlde bespoken more playnlie Now for mortifyeing and conquering of our passions whiche by robellion doe make the vvay of gods commaundementes vnpleasant S. Paul testifieth clearlie that abundāt grace is geeuē to vs also by the deathe of Christ to doe the same for so he sayeth This uve know that our olde man is crucified also to the ende that the bodie of sinne may be destroyed and vve serue no more vnto sinne By the olde man and the bodie of Sinne S. Paul vnderstandeth our rebellious appetite and concupiscence which is so crucified and destroyed by the most noble sacrifice of Christ
many doe we see daylie as the prophet dyd in his dayes cōmended in their sinnes and blessed in their wickednes How manye palpable and intolerable flateries doe we heare bothe vsed and accepted daylie no man cryethe withe good kyng Dauid avvaye uuithe this oyle and oyntement of sinners let it not come vpon my heade Is not all this vanitie Is it not madnes as the scripture callethe it The glorious Angels in heauen seeke no honour vnto thē selues but all vnto God and thow poore worme of the earthe desyrest to be glorified the fowre and twentie elders in the Apocalips tooke of theyr crounes and cast them at the feete of the lamb thow woldest plucke fortye from the lamb to thy selfe yf thow couldest O fond creature how truelie sayethe the prophet homo vanitati similis factus est A man is made lyke vnto vanitie that is lyke vnto his owne vanitie as lyght as the verie vanities them selues whiche he foloweth And yet the wife man more expresselie In vanitate sua appenditur peccator the finner is weyghed in his vanitie that is by the vanitie whiche he foloweth is seene how light and vayne a synner is The second vanitie that belongeth to Ambition is desire of worldlie honour dignitie and promotion And this is a greate matter in the sight of a worldlye man this is a Iewell of rare price and woorthie to be bought euen with any labour trauaile or perill what soeuer The loue of this letted the great men that were Christians in Iewrie from confessing of Christ openlie The loue of this letted pilat from delyuering Iesus according as in conscience he sawe he was bounde The loue of this letted Agrippa and festus from makyng them selues Christians albeit they esteemed Paules doctrine to be true The loue of this letteth infinite menne daylie from embrasing the meanes of their saluation But alas these men doe not soe the vanitie heerof S. Paul sayth not without iust cause Nolite esse pueri sensibus be you not children in vnderstanding It is the fashion of Children to esteeme more of a paynted bable than of a riche Iewell And suche is the paynted dignitie of this worlde gotten with muche labour maintayned withe great expenses and lost withe intolerable greefe and sorow For better cōceauing wherof ponder a litle withe thy selfe gentle reader any state of dignitie that thou woldest desire and think how many haue had that before thee Remembre how they mounted vp and how they descended downe agayne and Imagine withe thy selfe whiche was greater ether the loye in getting or the sorowe in leesing it VVhere are now all these emperours these kynges these princes and prelates whiche reioysed so muche once at their owne aduancemē where are they now I saye vvho talketh or thynkethe of them are they not forgotten and cast into their graues long agoe And doe not menne boldelye vvalke euer their heades novve vvhose faces might not be looked on vvithout feare Ī this vvorld vvhat then haue their dignities done them good It is a vvounderfull thing to consider the vanitie of this vvordlie honour It is like a mans ovvne shadovve vvhich the more a man runneth after the more it flyeth and vvhen he flyethe from it it folovveth hym agayne and the onelye vvaye to cache it is to fall dovvne to the grounde vpon it So vve see that those men vvhich desired honour in this vvorld are novv forgotten and those vvhich most fledd from it cast them selues lovvest of all men by humilitie are novv moste of all honoured honoured I saye moste euen by the vvorld it selfe vvhose enemies they vvere vvhyle they lyued For vvho is honoured more novv vvhoe is more commended and remembred than S. Paul and his like vvhiche so muche despised vvorldlie honour in this lyfe according to the sayeing of the prophet thy freendes o Lorde are to too muche honored Moste vayne then is the pursuyte of this vvorldlie honour and promotion seyng it nether cōtenteth the mynde nor cōtinuethe vvithe the possessor nor is voyde of greate daungers bothe in this lyfe and in the lyfe to come according to the sayeing of scripture Moste seuere iudgement shal be vsed vpon those that are ouer other the meane man shall obtaine mercie but the greate and strong shall suffer tormentes stronglye The third vanitie that belongeth to ambition or pryde of lyfe is nobilitie of fleshe and bloode a greate pearle in the eye of the vvorld but in deede in it selfe in the sight of God a meere trifle and vanitie VVhiche holy Iob vvell vnderstoode vvhen he wrote these vvoordes I sayde vnto rottennesse thou art my father and vnto vvormes you are my mother and sisters He that will beholde the gentrye of his auncestoures Lett hym looke into their graues and see whether Iob say the truelie or no. True nobilitie was neuer begonne but by vertue and therfore as it is a testimonie of vertue to the predecessours so is it an other of vertue vnto the successours And he whiche holdethe the name therof by descent without vertue is a meere monster in respect of his auncestoures for that he breaketh the limites of the nature of nobilitie Of which sort of men God sayeth by one prophet They are made abominable euen as the thinges vvhiche they loue theyr glorie is from theyr natiuitie from the bellye and from theyr cōception It is a miserable vanitie to goe begge credit of deade men wher as we deserue none our selues to seek vp olde titles of honoure frō our auncestours we beyng vtterlye vncapeable therof by our owne base maners and behauyour Christ clearlie confounded this vanitie when being descended hym selfe of the greatest nobilitie that euer was in this world and besides that being also the sonne of God yet called he him selfe ordinarilie the sonne of manne That is the sonne of the virgin Marie for otherwyse he was no sonne of man and further than this also called hym selfe a shepeheard whiche in the world is a name of contempt He soght not vp this and that olde title of honour to furnishe his style withall as our men doe Nether when he had to make a kyng first in Israell dyd he seeke owt the auncientest bloode but tooke Saul of the basest tribe of Iewes and after him Dauid the poorest sheephearde of all his breethren And whē he came into the world he soght not owt the noblest men to make princes of the earthe that is to make Apostles but tooke of the poorest and simplest therby to confound as one of them sayeth the foolishe vanitie of this world in making so great account of the preeminēce of a litle fleshe and bloode in this lyfe The fourthe vanitie that belongeth to ambition or pryde of lyfe is vvorldlie vvisdome vvherof the Apostle sayeth The vvisdome of this vvorld is folye vuith God If it be folie then greate vanite
promises Modestie without arrogancie Continencie from all kynde of wickednes Chastitie in conseruing a pure minde in a cleane and vnspotted bodie Against these men saithe S. Paul there is no lavve And in the verie same chapiter he expresseth the spirite of the world by the contrarie effectes sayeing the worckes of fleshe are manifest whiche are fornicatioÌ„ vncleannes wantoÌ„nes lecherie Idolatrie poysonninges enemities contentions emulatioÌ„s wrathe strife dissention sectes enuie murder dronkennes gluttonie and the like of whiche I foretell you as I haue tolde you before that those men whiche doe suche thinges shall neuer obteyne the kyngdome of heauen Heere now may euery man iudge of the spirit of the world and the spirit of Christ and applieing it to him selfe may coniecture whether he holdeth of the one or of the other S. Paul geeueth two pretie shorte rules in the very same place to trye the same The first ys They vvhiche are of Christ haue crucified their fleshe uvithe the vices and concupisceÌ„ces therof That is they haue so mortified their owne bodies as they committ none of the vices and sinnes repeated before nor yeeld not vnto the concupiscences or temptations therof The second rule is yfvve lyue in spirite then let vs vvalke in spirit That is our vvalking and behauioure is a signe vvhether vve be alyue or dead For yf our vvalking be spirituall suche as I haue declared before by the tvvelue fruites therof then doe vve lyue and haue life in spirite but yf our vvorkes be carnall suche as S. Paul novv hathe described then are vve carnall and dead in spirite nor haue vve any thing to doe vvith Christ or portion in the kingdome of heauen And for that all the vvorlde is full of those carnull vvorkes and bringeth foorthe no fruites in deede of Christs spirit nor permittethe them to grovv or prosper vvithin her thence is yt that the scripture alvvayes putteth Christ and the vvorld for opposite opeÌ„ enemies Christ hym selfe saveth that the vvorlde can not receaus the spirit of trueth And againe in the same EuaÌ„gelist he sayeth that nether he nor anye of his are of the vvorlde thoughe they liue in the vvorld And yet further in his moste vehement prayer vnto his father pater iuste mundus te non cognouit Iust father the world hathe not knowen thee For which cause S. Iohn writeth If any maÌ„ loue the vvorld the loue of the father is not in hym And yet further S. Iames that vvho soeuer but desireth to be freend of this vvorld is therby made an enemye to God VVhat will worldly men saye to this S. Paul affirmeth plainlie that this world is to be damned And Christ insinuateth the same in S. Iohns gospell but moste of all in that wonderfull fact of his when prayeing to his father for other matters he excepteth the world by name Non pro mundo rogo saithe he I doe not aske mercie and perdone for the world But for those whiche thow hast geuen me owt of the worlde Oh what a dreadfull exception is this made by the Sauioure of the world by the lambe that taketh awaye all sinnes by hym that asked perdone euen for his tourmentoures and crucifiers to except now the world by name from his mercie Oh that worldlie men wold consider but this one point onelie they wolde not I think liue so voyde of feare as they doe Can any man maruayle now why S. Paul cryeth so carefullie to vs nolite conformari huic saeculo coÌ„forme not your selfes to this world agayne that we should renounce vtterlie all secular desires can anye maruayle whye S. Iohn whiche was moste priuie aboue all other to Christs holie meaning here in sayeth to vs in suche earnest sorte Nolite diligere muÌ„dum neque ea quae in mundo sunt Doe not loue the world nor any thing that is in the world If we maye nether loue it nor so muche as conforme our selues vnto it vnder so greate paynes as are before rehearsed of the enemitie of God and eternall damnation what shall become of those men that doe not onelye conforme them selues vnto it and the vanities therof but also doe folowe it seeke after it rest in it and doe bestowe all theyr labours and trauailes vpon it If you aske me the cause whye Christ so hateth and abhorreth this world S Iohn telleth you 〈◊〉 mundus totus in maligno posius est for that all the whole worlde is set on naughtynes for that it hathe a spirite contrarie to the spirite of Christ as hathe bene shewed for that it teacheth pryde vainglorie ambition enuie reuenge malice with pleasures of the fleshe and all kynde of vanities And Christ on the contrarie side humilitie meekenes perdonyng of enemyes abstin ce chastitie sufferance mortisicatioÌ„ bearing the crosse with contempt of all earthelye pleasures for the kyngdome of heauen for that it persecuteth the good aduanceth the euill for that it rooteth owt vertue and planteth all vice And finalie for that it shutteth the doores against Christ when he knocketh strangleth the harte that once it possessethe VVherfore to conclude this parte seyng this world is suche a thing as it is so vaine so deceytfull so troublesome so daungerâ—…us seyng it is a professed enemye to Christ excoÌ„municated and damned to the pitt of hell seyng it is as one father sayeth an arcke of trauaile a schoole of vanities a feare of deceite a labirin the of errour seing it is nothing els but a barraine wildernes a stonye fyeld a durtye Stye a tempestuous sea seing it is a groue full of thornes a medowe full of scorpions a flourishing garden without fruite a caue full of poysoned and deadlie basiliskes seyng it is finallie as I haue shewed a fountaine of miseries a ryuer of teares a faigned fable a delectable frensie seyng as S. Austen sayeth the ioy of this world hathe nothing els but faise delyte true asperitie certaine sorowe vncertaine pleasure trauailsome labour fearfull rest greeuous miserie vayne hope of selicitie seyng it hathe nothing in it as S. Chrisostome saythe but teares shame repentance reproche sadnes negligences labours terrours sicknes sinne and deathe it selfe seyng the worlds repose is full of anguishe his securitie without foundation his feare without cause his trauailes without fruite his sorowe without profitt his desires without successe his hope without rewarde his myrthe without continuance his miseries without remedies seyng these and a thousande euills more are in it and no one good thing can be had from it who will be deceyued with this visard or allured with this vanitie hereafter who will be stayed from the noble seruice of God by the loue of so fond a trifle as is this world And this to a reasonable man may be sufficient to declare the insufficencie of this third impediment But yet for the satissieing of my promisse in
the time of Noe. The dreadfull consuming of Sodom and Gomorra with the cities about yt by 〈◊〉 and brimston the sending downe quicke to hell of Chore Dathan and Abyron with the slaughter of two hundred and fiftie their adherents for rebellion against Moyses and Aaron The suddain killing of Nadab Abiu sonnes of Aaron and chosen preestes for once offering of other fire on the Aultar than was appointed them The most terrible striking dead of Ananias and Saphira for retaining some parte of their owne goodes by deceit from the Apostles with many mo such examples whiche the scripture dothe recounte And for the greeuousnes of gods iustice heauines of his hād when it lighteth vpon vs thoughe it may appeare sufficientlie by all these examples before alleaged wherin the particular punishementes as you see are moste rigorous yet will I repeat one act of God more owt of the scripture whiche expresseth the same in wounderfull maner It is well knowne that Beniamin among all the twelue sōnes of Iacob was the dearest vnto his father as appeareth in the booke of genesis therfore also greatlie respected by God and his tribe placed in the best part of all the land of promise vpon the diuisiō therof hauing Ierusalem Iericho and other the best cities within it Yet notwithstandinge for one onelie sinne committed by certayne priuate men in the citie of Gabaa vppon the wife of a leuit God punished the whole tribe in this order as the scripture recounteth He caused all the other eleuen tribes to ryse against them and first to come to the house of God in Silo to ask his aduise and folow his direction in this warre against their brethren And thence hauing by gods appointement entered battaile twise with the tribe of Beniamin the third daye God gaue them so greate a victorie as they slew all the liuing creatures within the compasse of that tribe except onelie six hundred men that escaped awaye into the desert the rest were slayne bothe man woman children and infantes together with all the beastes and cattall and all the cities villages and howses burnt with fire And all this for one sinne committed onelie at one time with one woman And who will not then cōfesse with Moy ses that God is a iust God a great God and a terrible God who will not confesse with S. Paul It ys horrible to fall into the handes of the lyuing God VVho will not say with holye Dauid A Iuditiis tuis timui I haue feared at the remembrance of thy iudgementes If God wolde not spare the destroyeing of a whole tribe for one sinne onelie yf he wolde not perdon Chore Dathan and Abiron for once the sonnes of Aaron for once Ananias and Saphira for once if he wold not forgyue Esau though he demaunded it with teares as S. Paul saieth if he wold not remitt the punishemēt of one fault to Moyses Aarō thoughe they asked it with great instance if he wolde not forgyue one prowde cogitation vnto the Angells nor one eatinge of an apple vnto Adam without infinite punishement nor wolde not passe ouer the cuppe of affliction from hys owne sonne though he asked it thrise vpon hysknees with the sweate of bloode and water what reason hast thow to thinke that he will lett passe so many sinnes of thyne vnpunished what cause hast thow to induce the imagination that he will deale extraordinarilie with thee and breake the course of hys iustice for thy sake art thow better thē those whome I haue named hast thow any priuilege from God aboue them If thou woldest consider the greate and straunge effectes of gods iustice whiche we see daylie executed in the world thou shouldest haue litle cause to persuade thy selfe so fauorablie or rather to flatter thy selfe so daugerouslie as thou doest VVe see that notwithstāding godes mercye yea after the deathe and passion of Christ our Sauiour for sauing of the whole world yet so many infinite millions to be damned daylie by the iustice of God so many infideles heathens Iewes and Turkes that remayne in the darkenes of their owne ignorance and among Christians so many hereti ques misbeleuers amonge Catholiques so many euell lyuers as Christ truelie sayde that fewe were they whiche should be saued albeit his deathe was payd for all yf they made not them selues vnworthie therof And before the comming of our Sauyour muche more we see that all the world wēt a-wrye to dānatiō for many thousand yeres together excepting a fewe Iewes whiche were the people of God And yet among them also the greater part perhappes were not saued as may be coniectured by the speeches of the prophetes from tyme to time and speciallie by the sayeings of Christ to the pharisees and other rulers therof Now then yf God for the satisfieing of his iustice could lett so manye milliōs perishe throughe their owne sinnes as he dothe also now daylie permitt without any preiudice or impechement to his mercie whye may not he also damne thee for thy sinnes notwithstanding his mercie seyng thou doest not onelie cōmitt them without feare but also doest confidentlie persist in the same But here perhappes some man may saye yf this be so that God is so seuere in punishement of euerie sinne and that he damnethe so many thousandes for one that he saueth how is it true that the mercies of God are aboue all his other vuoorkes as the scripture saythe and that it passeth and exalteth it selfe aboue his iudgement for yf the number of the damned doe exceede so muche the number of those which are saued it seemeth that the worcke of iustice dothe passe the worcke of mercie To which I answere that touching the small number of those that are saued and infinite quantitie of suche as are damned we maye in no wyse dowte for that beside all other prophetes Christ our Sauiour hathe made the matter certaine owt of question VVe haue to see therfore how notwithstāding all this the mercie of God dothe exceede his other worckes And first his mercie may be sayd to exceede for that all our saluation is of his mercie our damnation from our selues as from the first and principall causes therof according to the sayeing of God by the prophet Perditio tua Israel taniummodo in me auxilium tuum Thy onelie perdition is from thy selfe o Israel thy assistance to doe good is onelie from me So that as we muste acknowlege gods grace and mercie for the author of euerie good thought and acte that we doe and consequenlie ascribe all our saluation vnto hym so none of our euill actes for whiche we are damned doe proceede from hym but onelie from our selues and so he is no cause at all of our damnation and in this dothe his mercie exceede his iustice Secondlie his mercie dothe exceede in that he desireth all men to be saued
mercie is accounted by diuines for the first of the six greuous sinnes against the holie ghoste whiche our Sauioure in the gospell signifieth to be so hardlie perdoned vnto men by his father and the reason whye they call this a sinne against the hoyle ghost is for that it reiecteth willfullye one of the principall meanes left by the ho lye ghost to retyre vs from sinne whiche is the feare and respect of gods iustice vpon sinners VVherfore to conclude this matter of presumption me thinke we may vse the same kynde of argument touching the feare of gods iustice as S. Paul vseth to the Romanes of the feare of gods ministers which are temporall princes woldest thow not feare the power of a temporall prince sayeth he doe well then thow shalt not onelie not feare but also receyue laude and prayse therfore But if thow doe euill then feare For he beareth not the swoorde without a cause In lyke sort may we saye to those good felowes whiche make god so mercifull as no man ought to feare his iustice VVolde ye not feare my brethren the iustice of god in punishement lyue vertuouslie then and you shall be as voyde of feare as lyons are fayeth the wiseman For that perfect charitie expelleth feare But yf you lyue wickedlie then haue you cause to feare for god called not hym selfe a iust iudge for nothing If the matter had bene so secure as manye men by flatterie doe persuade themselues it is S. Peter wold neuer haue sayde vnto Christianes now baptized VValke you in feare during the time of this your earthelie habitatiō Nor S. Paul to the same men VVoorke your ovvne saluation in feare and tremblyng But here perhappes some men will aske how then doeth the same Apostle in an other place say That God hath not geuen vs the spirite of feare but of vertue loue and sobrietie to which I answere that our spirite is not a spirit of seruile feare that is to lyue in feare onelie for dreade of punishement without loue but a spirite of loue ioyned with the feare of childrē wherby they feare to offend their father not onelye in respect of his punishement but principallie for his goodnes towardes them and benefites bestowed vpon them This S. Paul declareth playnlie to the Romanes putting the differēce betwene seruile feare and the feare of childeren you haue not receyued agayne the spirit of seruitude saythe he in feare but the spirite of adoption of children vvherby vue crye to God Abha father He saythe heere to the Romanes you haue not receyued againe the spirite of seruitude in feare for that their former spirite being gentiles was onelye in seruile feare for that they honoured adored their Idoles not for any loue they beare vnto them being so infinite as they were and suche notable lewdnes reported of the I meane of Iupiter Mars Venus and the lyke but onelie for feare of hurt from them yf they dyd not serue and adore the same Saint Peter also in one sentence expoundeth all this matter For hauing sayde timoreincorum ne timueritis feare not their feare meaning of the seruile feare of wicked men he addeth presentlie Dominū autem Christum sanctificate in cordibus vesiris c cum modestia timore conscientiam habentes bonam That is doe you sanctifie our Lord Iesus Christ in your hartes hauing a good conscience with modestie and feare So that the spirite of seruile feare which is grounded onelie vpon respect of punishemēt is forbidden vs but the louing feare of children is cōmaunded And yet also about this are there two things to be noted The first that albeit the spirite of seruile feare be forbidden vs especiallie when we are now entered into the seruice of God yet is it most profitable for sinners and suche as yet but begynne to serue God for that it moueth them to repentance and to looke aboute them for which cause it is called by the wyseman the begynnyng of vvisdome And therfore bothe Ionas to the Niniuites and S. Iohn Baptist to the lewes and all the prophets to sinners haue vsed to styrre vp this feare by threatning the daungers and punishementes which were imminent to them yf they repented not But yet afterward when men are conuerted to God and doe goe forwarde in his seruice they chaunge euery daye this seruyle feare into loue vntill they arriue at last vnto that state wherof S. Iohn saythe that perfect loue or charitie expelleth feare VVherupon S. Austen sayeth that feare is the seruāt sent before to prepare place in our hartes for his mystres vvhiche is charitie VVho beyng once entered in and perfectlie placed feare goeth owte againe and geueth place vnto the same But where this feare neuer entereth at all there is it impossible for charitie euer to come and dwell fayeth this holye father The second thing to be noted is that albeyt this feare of punishement be not in verie perfect men or at leastwyse is lesse in them than in others as S. Iohn teacheth yet beyng ioyned with loue and reuerence as it ought to be it is moste profitable and necessarie for all common Christianes whose lyfe is not so perfect nor charitie so greate as that perfection wherof S. Iohn speakethe This appeareth by that that Christ persuaded also this feare euen vnto his Apostles sayeing feare you hym vvhiche after he 〈◊〉 〈◊〉 the bodye hath povver 〈◊〉 to send bothe bodye and soule vnto hell fyre this I saye 〈◊〉 you feare hym The same dothe S. Paul to the 〈◊〉 whoe were good Christians layeing downe first the iustice of God and therupon persuading them to feare All we sayeth he must be preseted before the tribunal seat of Christ to receiue eche man his proper desertes according as he hath done good or euill in this lyfe And for that we knowe this we doe persuade the feare of our Lord vnto men Nay that whiche is more S. Paul testifieth that notwithstanding all his fauours receyued from God he retayned yet him selfe this feare of Gods iustice as appeareth by those woordes of his I doe chastyne my bodie and doe bring it into seruitude least porchaunce vvhen I haue preached to other I become a reprobate my selfe Now my freend yf S. Paul stoode in awe of the iustice of God notwitstāding his Apostleshipp and that he was guiltie to hym selfe of no one sinne or offence as he protesteth what oughtest thou to be whose conscience remayneth guyltie of so many misdeedes wickednes This knovve you sayeth S. Paul that no fornicator vncleane persone couetouse man or the lyke can haue inheritance in the kingdome of Christ. And immediatlie after as thoghe this had not bene sufficient he addeth for preuenting the folye of sinners whiche flatter them selues Lett no man deceyue you uvith vayne vvoordes for the vvrathe of God cometh for these thinges vpon the children
so and that a man might as easilie commodiouselie yea and as surely also conuert him selfe in olde age as in youthe and that the matter were also acceptable enough to God yet tell me what greate tyme is their lost in this delaye what greate treasure of merit is there omitted which might haue beene gotten by labour in gods seruice yf whiles the captayne and other souldiers did enter a rych citie to take the spoile one souldier should saye I will staye and come in the next daye after when all the spoyle is gone wolde you not thinke him bothe a coward and also moste vnwyse So it is that Christ our Sauyoure and all hys good souldiers tooke the spoyle of this lyfe enryched them selues with the merites of they re labours caried the same with them as bylles of exchange to the bancke of heauen and there receyued paye of eternall glorie for them And is it not greate folye and peruersences in vs to passe ouer this lyfe without the gayning of any merit at all Now is the tyme of fight for gayning of our crowne now is the daye of spoile to seise on oÌ„ur bootie now is the market to buie the kingdome of heauen now is the time of running to gett the game and price now is the daye of sowyng to prouide vs corne for the haruest that coÌ„meth on If we omitt this tyme there is no more crowne no more bootye no more kyngdome no more price no more haruest to be looked for For as the scripture assureth vs he that for slouthe will not sowe in the winter shall begge in the sommer and no man shall geue vnto hym But yf this consideration of gayne can not moue thee gentle reader as in deed it ought to doe beyng of suche importance as it is and irreuocable when it is once past yet weyghe with thy selfe what obligation and charge thou drawest on thee by euery day whiche thou deferrest thy conuersion lyuest in sinne Thou makest eche daye knottes which thou must once vndoe agayne thou heapest that together which thou must once disperse agayne thou eatest and drinkest that howrelie whiche thou must once vomyte vp againe I meane yf the best fall owt vnto thee that is yf thou doe repent in tyme and God doe accept therof for other wise wo be vnto thee for that thou hoardest as S. Paul sayeth wrathe and vengeance on thine owne heade but supposing that thou receaue grace hereafter to repent whiche refusest it nowe yet I saye thou hast to vveepe for that thou laughest at now thou hast to be hartilie sorie for that wherin thou delytest now thou hast to curse the daye vvherein thou euer gauest coÌ„sent to sinne or els thy repentaÌ„ce vvill doe thee no good This thou knovvest novv and this thou beleeuest novv or els thou art no Christian. Hovv then art thou so madde as to offend God novv bothe vvillinglie and deliberatlie of vvhome thou knovvest that thou must once aske pardon vvith teares If thou think he vvill pardone the vvhat ingratitude is it to offend so good a Lord If thou think he vill not pardone thee vvhat folye can be more than to offend a prince vvithout hope of pardone Make thyne account novv as thou vvilt yf thou neuer doe repent and chaunge thy lyfe then euery sinne thou committest and euery daye that thou lyuest therein is encrease of vvrathe and vengeance vpon thee in hell as S. Paul proueth If thou doe by gods mercie hereafter repent and turne for this is not in thy haÌ„des then must thou one daye lament and bevvaile and do penance for this delay vvhiche novv thou makest then must thou make satisfaction to gods iustice ether in this lyfe or in the lyfe to come for that vvhich novv thou passest ouer so pleasantlie And this satisfaction must be so sharpe and rigorous yf vve beleeue the auncient fathers and councells of Christ his churche as it must be ansvverable to the vveight continuance of thy sinnes as I shall haue occasion to shew in the second booke talking of satisfaction So that by how muche the more thou prolongest encreasest thy sinne so much greater must be thy paine sorow in satisfactioÌ„ Alto vuâ—…neri diligens longa adhibenda est medicina paenitentia crimine minor non sit sayth S. Ciprian A diligent long medicine is to be vsed to a deepe sore and the penance may not be lesse thaÌ„ the fault And theÌ„ he sheweth in what order it must be with prayer with teares with waching with lyeing on the ground with wearing of heare clothe and the lyke It is not enoughe sayeth S. Austen to chaunge our maners and to leaue to sinne except we make satisfaction also to God for our sinnes past by sorovvfull penaÌ„ce humble sighes coÌ„trition of hart and geuing of Almes Our bodie that hath lyued in manye delytes must be afflicted sayeth S. Ierom our long laughing must be recompensed with long weepinge our soft lynnen and fyne silke apparell must be chaunged into sharpe hearclothe Finallie S. Ambrofe agreeing with the rest sayeth Grandi plagae alta prolixa opus est medicina Grande scelus grandem necessariam habet satisfactionem Vnto a great wounde a deepe long medicine is needfull A great offence requireth of necessitie a great satisfaction Marke heere deare brother that this satisfaction must be bothe great long also of necessitie VVhat madnes is it then for the now to enlarge the wounde knoweing that the medicine must after wardes be so paynfull what crueltie can be more against thy selfe thaÌ„ to driue in thornes into thine owne flesh which thou must after pull owte againe with so many teares woldest thou drink that cuppe of poysoned liquour for a litle pleasure in the taste whiche wolde cast thee soone after into a burning feuer tormeÌ„t thy bowells within thee and ether dispache thy lyfe or put the in great ieoperdie But heere I know thy refuge will be as it is to all them wherof the prophet saieth mentita est iniquitas 〈◊〉 Iniquitie hathe flattered lyed vnto her 〈◊〉 thy refuge I saye wil be to alleage the exaÌ„ple of the good theefe saued euen at the last howre vpon the crosse and caried to paradise that same day with Christ without any further penance or satisfaction This example is greatlie noted and vrged by all those whiche deferre their conuersion as surelye it is and ought to be of greate coÌ„fort to euerie man which findeth hym selfe now at the last cast and therfore commonlie tempted by the enemye to despaire of gods mercie which in no case he ought to doe For the same God whiche saued that great sinner at that last howre caÌ„ also will saue all them that hartilie turne vnto hym euen in that last howre But alas many men doe flatter and deceyue them selues with misvnderstanding or rather mysvsing of this example For we must vnderstand as S. Austen
well noteth that this was but one particular acte of Christ which maketh no generall rule euē as we see that a temporall prince perdoneth some tyme a malefactor when he is come to the verie place of execution yet vvere it not for euerie malefactor to trust therupon For that this is but an extraordinarie acte of the prince his fauoure and nether shewed nor promised to all mē Besides this this act was a speciall miracle reserued for the manifestation of Christ his power and glorie at that howre vpon the crosse Agayne this acte was vpon a moste rare confession made by the theefe in that instant when all the world forsooke Christ and euen the Apostles them selues ether dowted or lost their faithe of his godhead Beside all this the confession of this theefe was at suche a time as he could nether be baptized nor haue further tyme of penance And we holde that at a mans first conuersion there is required no other penance or satisfaction at all but onelye to be baptised for the gayning of heauen But it shall not be amysse perhappes to put to S. Austens verye woordes vpō this matter For thus he writeth It is a remedyles perill when a man gyueth hym selfe ouer so muche to vices as he forgetteth that he must geue accompt therof to God! and the reason whye I am of this opinion is for that it is a greate punishement of sinne to haue lost the feare and memorie of the iudgement to come ce But dearlie beloued least perhappes the newe felicitie of the beleeuing theefe on the crosse doe make any of you too secure and remisse least peraduenture some of you saye in his harte my guyltie conscience shall not trouble nor torment me my naughtie lyfe shall not make me verie sadde for that I see euen in a moment all sinnes forgeuen vnto the theefe we must consider first in that theefe not onelye the shortnes of his beleefe and confession but his deuotion and the occasiō of that tyme euen when the perfectiō of the iust dyd staggar Secōdlie shew me the faith of that theefe in thy selfe and then promise to thy selfe his felicitie The deuill doeth put into thy heade this securitie to the ende he may bryng thee to perdition And it is vnpossible to number all them which haue perished by the shadowe of this deceitfull hope He decerueth him selfe and maketh but a Ieste of his owne damnation whiche thinketh that gods mercie at the last daye shall help or releeue hym It is hatefull before God when a man vpon confidēce of penance in his olde age dothe sinne the more freelie The happie theefe wherof we haue spoken happie I saye not for that he layed snares in the waye but for that he tooke holde of the waye it selfe in Christ layeing handes on the praye of lyfe and after a straung maner makyng a bootie of his owne deathe he I saye nether dyd deferre the tyme of his saluation wittinglie nether dyd he deceytfullie put the remedye of his state in the last moment of his lyfe nether dyd he desperatlie reseruo the hope of his redēption vnto the howre of his deathe nether had he any knowlege ether of religion or of Christ before that tyme. For yfhe had perhappes he wold not haue bene the last in number amōg the Apostles which was first in the kyndome of heauen By these woordes of S. Austen we are admonyshed as you see that this particular facte of Christ maketh no generall rule of remission to all men not for that Christ is not allwayes redye to receyue the penitent as he promiseth but for that euerie man hath not the tyme or grace to repent as he should at that howre according as hath beene declared before The generall waye that God proposeth to all is that whiche S. Paul sayeth Finis secundum opera ipsorum The ende of euill men is according to their workes Looke how they lyue and so they dye To that affect sayeth the prophet Once God spake and I heard theese tvvo things from his mouthe Povver belongeth to God and mercie vnto thee o Lord for that thou vviltrender to euerie man according to his vvorkes The wyse mā maketh this playne sayeing the waye of sinners is paued with stones and their ende is hell darkenes and punishmentes Finallie S. Paul maketh this generall and peremptorie conclusion Be not deceyued God is not mocked looke vvhat a man sovveth and that shall he reape He that savveth in fleshe shall reape corruption he that sovveth in spirit shall reape lyfe euerlasting In vvhiche vvoordes he doeth not onelie laye dovvne vnto vs the generall rule vvherto vve must trust But also saieth further that to persuade our selues the contrarie therof vvere to mocke and abuse God vvhiche hathe layed dovvne this lavv vato vs. Notvvithstanding as I haue sayd this barreth not the mercie of God from vsing a priuilege to some at the verie last cast But yet miserable is that man vvhiche placeth the Ancker of his eternall vvealthe or vvoe vpon so tyclesome a point as this vs. I call it ticlesome for that all diuines vvhiche haue vvriten of this matter doe speake verie dovvtfullie of the penance or conuersion of a man at the last ende And althoughe they doe not absolutely condemne yt in all but doe leaue it as vncertaine vnto gods secret iudgement yet doe they incline to the negatiue parte doe alleage fovver reasons for vvhiche that conuersion is to be dovvted as insufficient for a mans saluation The first reason is for that the extreeme feare and paines of deathe being as the philosopher sayeth the moste terrible of all terrible thinges doe not permitt a man so to gather his spirites and senses at that tyme as is required for the treating of so vveightie a matter vvith God as ys our conuersion and saluation And yf we see often that a verie good man can not fyxe his mynde earnestlie vpon heauenlie cogitations at suche tyme as he is troubled with the passions of cholique or other sharpe diseases how muche lesse in the anguishes of deathe can a vvorldlie man doe the same beinge vnaequainted with that exercise and loaden with the guilt of many and greate sinnes and cloyed with the loue bothe of his bodie and thinges belonginge thervnto The second reason is for that the conuersion which a man maketh at the last daye is not for the most parte voluntarie but vpō necessitie and for feare suche as was the repentance of Semei whoe hauing greeuouslie offended king Dauid in tyme of his afflictiō afterward when he sawe hym in prosperitie againe and hym selfe in daunger of punishement he came and foll downe before hym asked hym forgyuenes with teares But yet Dauid well perceyued the matter how it stoode therfore thoughe he spared him for that daye wherein he wolde not trouble the myrthe with execution of iustice yet after he gaue order that he should be
resisting and impugning the same Agayne uon obduretur quis ex vobis fallacia peccati Lett no man be hard harted among you throughe the deceit of sinne The prophet Dauid also crieth hodie si vocem eius audieritis nolite obdurare corda vestra Euen this daye if you heare the voyce of God calling you to repentance see you harden not your hartes against hym All whiche earnest speeches vsed by gods holie spirite doe geue vs to vnderstand how carefullie we haue to flie this moste pestilent infection of a hard hart whiche allmightie God of his mercie geue vs grace to doe and indue vs with a tender hart towardes the full obodience of his diuine Maiestie suche a soft hart I saye as the wise man desired when he sayd to God Da seruo tuo cor docile Geue vnto me thy seruant o lord a hart that is docible and tractable to be instructed suche a hart as God hym selfe describeth to be in all them whom he loueth sayeing ad quem respiciam nisi ad pauper culum contritum corde timētem sermones meos To whome will I haue regarde or shew my fauour but vnto the poore and humble of hart vnto the contrite spirit to suche as tremblethe at my speeches Beholde deare brother what a hart God requireth at thy handes A litle poore and humble hart for so muche importeth the diminitiue pauperculus Also a contrite hart for thy offences past and a hart that trembleth at euerie woord that cometh to thee from God by his ministers How then wilt thow not feare at so many woordes whole discourses as haue bene vsed before for thy a-wakening for openyng thy perill for styrring the to amendement how wilt thou not feare the threates and iudgementes of this great Lord for thy sinnes how wilt thou dare to proceede any further in his displeasure howe wilt thou deferre this resolution any longer surelie the least parte of that which hathe bene sayde might suffice to moue a tender hart an humble and contrite spirite to present resolution and earnest amendement of lyfe But yf all together can not moue thee to doe the same I can saye no more but that thou hast a verie hard hart in deede whiche I beseeche our heauenlye father to soften for thy saluation with the pretious hoate bloode of his onelie sonne our sauiour who was content to shedde it for that effect vpon the crosse And thus now hauing sayd so muche as time permitted me concernynge the fyrst generall point required at our handes for our saluation that is concerning resolution appointed by my diuisiō in the beginning to be the subiect or matter of this first booke I will ende heere deferring for a tyme the perfor mance of my purpose for the other two bookes vpon the causes and reasons sett downe in an aduertisement to the reader at the verie first entrance vnto this booke nothinge dowtynge but yf God shall vouchesafe to woorke in any mans hart by meanes of this booke or otherwise this first point of resolution the moste hard of all other then will he also geue meanes to perfite the worke begunne of hym selfe and will supplie by other wayes the two pointes foloweing that is bothe right beginning and constant perseuerance wherunto my other two bookes promised are appointed It will not be hard for hym that were once resolued to fynde helpers and instructours enoughe beside the holye ghoste whiche in this case will alwayes be at hāde there want not good bookes and better men God be glorified for it in our owne countrie at this daye whiche are well able to guyde a zealous spirite in the right way to vertue and yet as I haue promised before so meane I by gods most holie helpe and assistāce to send thee gentle reader as my time and habilitie will permitt the other two bookes also especiallie yf it shall please his diuine Maiestie to comforte me therunto with the gayne or good of any one soule by this whiche is alredie done that is yf I shall conceiue or hope that any one scule so dearlie purchased by the pretiouse bloode of the sonne of God shal be moued to resolutiō by any thing that is here sayd that is shal be reclamed 〈◊〉 the bondage of sinne and restored to the seruice of our maker and redemer whiche is the onelie ende of my writing as his maiestie best knoweth And surelie gentle reader thoughe I must confesse that muche more might be sayde for this point of resolution than is heere touched by me or than anye man can well vtter in any competent kinde of booke or volume yet am I of opinion that ether these reasons heere alleaged are sufficient or els nothing will suffice for the cōquering of our obstinacie and beating downe of our rebellious disobedience in this pointe Heere thou mayest see the principall argumentes inducing thee to the seruice of God and detestation of vice Heere thou may est see the cause and ende whye thou was created the occasion of thy cōming hyther the things required at thy handes in particular the account that will be demaunded of thee the iustice and seueritie of God therein his goodnes towardes thee his wachefullnes ouer thee his desire to wynne thee his rewarde yf thou doe well his infinite punishement yf thou doe euill his calles his baytes his allurementes to saue thee And on the contrarie parte heere are discouered vnto thee the vanities and deceytes of those impedimentes hynderances or excuses whiche any waye might lett staye or discourage thy resolution the faigned diffyculties of vertuous lyfe are remoued the conceyted feares of gods seruice are taken awaye the alluringe slatteryes of worldlie vanitie are opened the foolyshe presumption vpon gods mercye the daunger of delaye the dissimulation of slothe the desperate perill of careles and stony hartes are declared VVhat then wilt thou desire more to moue thee what further argument wilt thou expect to drawe the from vice and wickednes than all this is If all this styrre the not what will stirro thee gentle reader yf when thou hast read this thou laye downe the booke againe and walke on in thy careles lyfe as quietlye as before what hope I beseeche thee maye there be conceiued of thy saluation wilt thou goe to heauen liuing as thow doest it is impossible as soone thow maiest driue God owt of heauen as gett thither thy selfe by this kind of lyfe VVhat then wilt thow forgoe heauen and yet escape hell too this is lesse possible what soeuer the Atheistes of this world doe persuade thee VVilt thow perhappes deferre the matter and think of yt heerafter I haue tolde thee my opinion heerof before Thou shalt neuer haue more abilitie to doe it than now and perhappes neuer halfe so muche If thou refuse it now I maye greatlie feare that thou wilt be refused hereafter thy selfe There is no waye then so good deare brother as to doe it
presentlie whiles it is offered Breake from that tyrant whiche detayneth thee in seruitude shake of his chaynes cutt a sunder his bandes runne violentlie to Christ whiche standeth redye to embrace thee with his armes open on the crosse Make ioyfull all the Angels and court of heauen with thy conuersion strike once the stroke with God agayne make a manlye resolution saye with that olde couragious souldier of Iesus Christ S. Ierome If my father stoode weeping on his knees before me my mother hanging on my necke behynde me and all my bretheren sisters children and kynsefolkes howling on euery syde to retayne me in synfull lyfe with them I wolde fling of my mother to the grounde dispyse all my kynred runne ouer my father treade hym vnder my feete therby to runne to Christ when he calleth me Oh that we had suche hartes as this seruant of God had suche courage suche manhoode suche feruent loue to our Maister VVho wolde lye one daye drowned in sinne who wolde lyue one daye in suche slauerie as we doe who wolde eate hulkes with the prodigall sonne amonge swyne seeynge he may returne home and be soo honorablye receyued and entertaynede by his olde father haue so good cheere and banquetinge and heare soo greate melodie ioye and triumphe for his returne I saye no more heerin deare brother than thow arte assured of by the woorde and promise of godes owne mouthe from whiche can proceede nether falshode nor deceyte Returne then I beseeche thee laye hande faste on his promise whoe vvill not fayle thee runne to hym now he calleth whiles thow hast tyme and esteeme not all this worlde woorthe a strawe in respect of this one acte For so shalt thow be a most happie and thryse happie man and shalt blesse hereafter the hovvre and moment that euer thow madest this fortunate resolution And I 〈◊〉 my parte I trust shall not be voyde of some portion of thy good happe and felicitie At leastwise I doubt not but thy holie cōuersion shall treate for me with our common father whoe is the God of mercies for remission of my many folde sinnes and that I may serue and honoure hym together with thee all the dayes of my lyfe whiche ought to be bothe our petytyons and therefore in bothe our names I beseeche his diuyne Maiestye to graunt it to vs. For euer and euer Amen The ende of the fyrst booke touching resolution A description of deuotiō 2. Ti. 2. Bookes of 〈◊〉 ne cessarie though 〈◊〉 〈◊〉 to 〈◊〉 1. Cor. 3. 1 a co 3. 1. Co. 1. Heb. 12. Good life a meane to right faithe Act. 10. Sap. 1. Ihon. 5. 1. Co. 13 Iaco. 2. 1. Cor. 9 Tvvo partes of Christiā diuinitie Theorike Practike Actiue diuinitie harder thē speculatiue Mat. 25. The partes of actiō more hurte thāe the partes of vnderstandinge by the fall of Adam Three thinges necessarie to a Christiā in this lyfe Mat. 10 24. The diui siō of this vvorcke The first booke The secōd 〈◊〉 The third booke The ende of this booke Tvvo partes of this booke The necessitie of resolution Act. 7. Apoc. 3. Rom. 1. An aduertisement The deuyles argument VVil full ignorance increa sethe sinne Psal. 35. Ose. 4. Iob. 21. See S. Au sten of this 〈◊〉 de gra lib. arbi cap. 3. S. Chrisostome ho ni 26 in epist. ad Rom. VVhat mynde a man should bringe to the readinge of this booke Luc. 15. Iere. 12. Ion. 3. Leu. 11. Deu. 14. Deut. 6. Deu. 11. Iosu. 1. 1. Tim. 4 Psal. 1. Pro. 15. Eccl. 14. Gen. 24. Esa. 38. Psal. 118 Psal. 62. Psal. 118 Psal. 38. Psa. 118 Psal. 76. Beleef in grosse Maruelous effectes of ī consideration Iere. 12. The nature of consideration A 〈◊〉 similitude 2. Cor. 4 Deut. 6. Luc. 1. Mat. 12. 1. Cor. 5. Lph. 5. Gen. 6. Gen. 19. Mat. 7. Act. 1 1. Cor. 4 2. Cor. 4 6. 11. 〈◊〉 1. Cor. 9 Phili. 2. 1. Cor. 2. A 〈◊〉 Mat. 7. Luc. 12. Rom. 1. 1. Cor. 1. 〈◊〉 3. Gal. 3. The conclusion of this chapter Esa. 28. Deu. 6. Iosu. 22. Gen 14. Luc. 1. The 〈◊〉 cōsequēce The second cōsequēce Phili. 2. Luc. 13. 23. Mat. 19. Mar. 10. Luc. 19. The lamētable state of men of the vvorld A comparison 1. Cor. 9 Gal. 6. Ioh. 9. Luc. 1. Ioh. 7. 8. 12. 1. Ioh. 2. Tvvo par tesof our ende in this lyfe Psal. 36. Esa. 1. Rom. 6. 1. Pet. 2. Tit. 2. Tvvo 〈◊〉 tes of the seruice of God Iob. 7. 2 Cor. 10 1. Tim. 1. 2. Tim. 2 Pphil 1. Heb. 10. 〈◊〉 Math. 9 10. 20. Luc. 10. 1. Tim. 5. Psal. 125 Mat. 13. Esa. 1. Mat. 25. Luc. 13. Mat. 25. Hovv vve ought to resist sinne Heb. 12. Eph. 5. Iaco. 4. 1. Pet. 5. Math. 5. Exod. 12. Deut. 5. Hovv vve must doe good voorkes Eccle. 9 Eccle. 1. Gal. 6. 1. Cor. 15 A description of a Christian Ephe. 2. The perfectiō of a Christian life Aug. lib. 2 cōc Iulian li. 1. de peccat mer. ca vl 10. Cassian 1. 5 c. 12. deinceps Mat. 5. Iob. 9. Psal. 76. 1. Cor. 4 2. Co. 12 2. Cor. 6 11. 1. Tim. 1 1. Cor. 9 Remedies vsed by the auncient fathers for resistinge of synne 10. Cassian de instit renunciant coliat patrum M. Marulus de factis dictis que memorabili bus Hovv much vve fayle in doinge good vvorkes Io. 6. Gal. 6. Phili. 2. Phili. 2. 2. Pet. 1. Luc. 16. Luc. 22. Mat. 13. Rom. 8. Apo. 22. The differēt state of a good eutl mā at the daye of deathe Gal. 6. A principall point of vvysedome in a seruant A necessarie cō sideratiō Rom. 2. Rom. 7. Gal. 3. Heb. 12. Exo. 19. The dreadfull publication of the lavve Act. 7. Exo. 20. Deut. 5. Heb. 12. God spunishements Gen. 3. Gen. 7. Gen. 19. 1. Re. 18. 2. Re. 12 Christes speches Mat. 25. Mat. 24. Mat. 22. Mat. 25. Matt. 13. Luc. 18. Mat. 19. Iho. 14. Ioh. 2. Math. 5. Mat. 28. Luc. 13. Iob. 5. Matt. 5. Mat. 12. Of the daye of iudgement Two iud gements after death Ioh. 5. Mat. 25. 16. Luc. 16. Lib. 2. de anima chap. 4. 2. Cor. 5. The particuler oudgement Aug. tra 49. In 10. VVhy there be two iud gements appointed 1 2 3 4 Consider vvellthis reason good reader Of the generall day of iudgement Eccl. 12. Luc. 21. Mat. 24. Marc. 13 Esa. 13. 1. Cor. 13 Mat. 25. 2. Cor. 5. 1. Co4r Lu. 〈◊〉 Psal. 74. Sap. 5. Luc. 23. Apoc. 6. Mat. 25. Apoc. 6. Apoc. 9. Apo. 11. Apo. 16. 1. Pet. 4. The demandes at the last day Psa. 149 A pitifull case Mar. 24. Apoc. 6. Apo. 9. Mat. 25. The last sentence pronunced the conclusion Mar. 13. Mat 24. A goodlie exhot tation of Christ. 2. Pet. 3. Eccl. 18. 1. Co. 11 Godes hatred to synners Psal. 5. Psal. 14. Pro. 15. Iob. 11. Esa. 1. Psal. 13. Psal. 49. Eccl. 15. The