your children thes thinges that they maye meditate in their hartes vppon them The lyke commandement vvas geeuen by God hym selfe to Iosue at his first election to gouerne the people to vvitt that he should meditate vpon the lavve of Moyses bothe daye and night to the ende he might keepe and performe the thinges vvriten therein And God addethe presetlie the cōmoditie he should reape therof For then saythe he shalt thou direct thy vvaye aryght and shalt vnderstand the same Signifyinge that vvithout this meditation a man goethe bothe amysse and also blyndlye not knovvnge hym selfe vvhether Saint Paule hauinge discribed vnto his scholler Tymothye the perfect devvtye of a prelate addethe this aduertisement in the ende haec meditare Meditate ponder and cōsider vppon this And finallie vvhensoeuer the holye scripture describethe a vvyse happy or iuste man for all these are one in scripture for that iustice is onlye 〈◊〉 vvisdome and felicitie one cheefe pointe is this He vvill meditate vpon the lavve of God bothe daye and night And for examples in the scripture howe good men dyd vse to meditate in tymes past I might here rekon vpp great store as that of Isaac vvhoe vvas vvonte to goe forth into the feeldes tovvardes night to meditate also that of Ezechias the kynge vvhoe as the scripture sayeth dyd meditate lyke a doue that is in silence vvithe his harte onely vvithout noyse of vvordes But aboue all other the example of holye Dauid is singuler herein vvho euery vvhere almoste makethe mentiō of his continuall exercise in meditation sayeng to God I dyd meditare vppon thy commandementes vvhiche I loued And agayne I vvill meaitate vppon the in the morninges And agayne O lorde hovve haue I loued thy lavve it is my meditation all the daye long And vvith vvhat feruoure and vehemencie he vsed to make these his meditations he shevveth vvhen he saythe of hym selfe my harte dyd vvaxe hoote vvithin me and fire dyd kyndle in my meditations This is recorded by the holy ghoste of these annuncient good men to confounde vs vvhich are Christians whoe beynge farr more bounde to feruour than they by reason of the greater benefytes vve haue receyued yet doe vve lyue so lazelye for the most parte of vs as vve neuer almoste enter into the meditation and carneste consideration of godes lavves and cōmaundementes of the mysteries of our faithe of the lyfe and deathe of our Sauyour or of our devvtye tovvardes hym and muche lesse do vve make it our dayly studdye and cogitation as those holy kinges dyd notvvithstandinge all their great busines in the commen vvealthe VVhoe is there of vs novv a dayes which makethe the lavves and commandementes or instifications of God as the scriptures learnethe hym his dayly meditations as kinge Dauid dyd neyther onelye in the daye tyme dyd he this but also by night in his harte as in an other place he testy fiethe of hym selfe Hovve many of vs doe passe ouer vvhole dayes and monethes vvithout euer entringe into theise meditatiōs nay God graunte there be not manye Christiās in the worlde vvhich knovve not vvhat these meditatiōs doe meane VVe beleeue in grosse the mysteryes of our Christiane faythe as that there is a hell a heauen a revvarde for vertue a punyshement for vice a iudgemēt to come an accōpt to be made the lyke but for that vve chue them not vvell by depe consideratiō nor doe not disgest them vvell in our hartes by the heate of meditation they helpe vs litle to good lyfe no more than a preseruatiue putt in a mans pockett can helpe his healthe VVhat man in the vvorld vvould aduēture so easelye vpon mortall synne as commonlye men doe vvhich drynk them vpp as easely as beastes drynk vvater yf he dyd consider in particuler the greate daunger and losse that commethe by the same as the losse of grace the losse of gods fauour and purchassinge his eternall vvrathe also the deathe of gods ovvne sonne sustayned for sinne the inestymable tormentes of hell for the euerlastinge punishemēt of the same vvhich albeit euerye Christian in summe doethe beleyue yet because the moste parte doe neuer cōsider thē vvithe due circunstances in their hartes therefore they are not moued vvithe the same but doe beare the knovveledge thereof locked vppe in their breastes vvithout any sense or feelinge euen as a man carryethe fyre aboute hym in a flynte stone vvithoute heate or perfumes in a pommāder vvithoute smell except the one be beaten and the other be chafed And novv to come neare our matter vvhiche vve meane to handle in this boke vvhat man lyuinge vvould not resolue hym selfe thorovvlye to serue God in deede and to leaue all vanities of the vvorld yf he dyd consider as he should doe the vvayghtie reasons he hathe to moue hym therunto the revvarde he shall receyue for it and his infinitie daunger yf he doe it 〈◊〉 but because as I haue saide scarce one among a thousande doethe enter into these consideratiōs or yf he doe it is vvith lesse attention or contynuance than so greate a matter requirethe her eof it commethe that so many men peryshe dayly and so fevve are saued for that by lack of consideration they neuer resolue them selues to lyue as they should doe and as the vocation of a Christian man requirethe So that vve maye also complayne vvithe holy Ieremie alleaged in the 〈◊〉 that our earthe also of Christianitie is brought to desolation for that men doe not deepely consider in their hartes Consideration is the keye vvhiche openethe the doore to the closet of our harte vvhere all our bookes of accompte doelye It is the lookinge glasse or rather the very eye of our soule vvherby shee seethe her selfe and lookethe into all her vvhole estate her riches her debtes her duetyes her neglīgences her good gyftes her defectes her safftie her daunger her vvaye she vvalkethe in her pase shee holdeth and finallye the place and ende vvhich shee dravvethe vnto And vvithout this consideration shee runnethe on blindlye into a thousande brakes and bryers stumblinge at euery steppe into some one inconuenience or other and continualie in perill of some great deadlie mischiefe And it is a vvounderfull matter to thincke that in other busines of this lyfe men bothe see and cōfesse that nothinge can be eyther begonne prosecuted or vvell ended vvithout consideration and yet in this greate busines of the kyngedome of heauen no man almoste vsethe or thinkethe the same necessarie If a man had to make a iourneye but from Englāde to Cōstātinople albe it he had made the same once or tvvyse before yet vvould he not passe it ouer vvithe oute greate often consideration especially vvhether he vvere right and in the vvaye or no vvhat pase he helde hovve neere he vvas to his vvayes ende and the lyke And thinkest thou my deare brother to passe frome earthe to heauen and
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
purging of gods seruants in the lyfe to come But now touching the reprobate such as for their wickednesse haue to die euerlastinglie we must Imagine that the case standeth much more hardlye for to that purpose soundeth Christs sayeing to the good wemen of Ierusalem when he was goeing to his passiō Yf they doe these things to grene vvood vvhat shalbecome of that vvhich is drye which woordes S. Peter seemeth in some parte to expōde when he sayeth Yf the Iudgement of God 〈◊〉 vvith vs vvhich are his seruāts vvhat shall the end of vvrcked men be As who wold say that in all reason their ende must be intollerable For more particular cōceauing whereof be cause the matter is of great importāce for all Christians to know it suall not be perhaps amisse to consider breeflie what the holie scriptures and auncient fathers of the Catholique ehurche directed no doubt by the holie Ghost haue reuealed vnto vs concerning this punishement And first of all to wchinge the place of punishement appointed for the dāned cōmonlie called hell the scripture in diuerse languages vseth diuerse names but all tending to expresse the greeuousnesse of punishement there suffered As in latyn it is called Infernus a place beneathe or vnder ground as most of the old fathers doe interprete But whether it be vnder ground or no most certaine it is that it is a place most opposit to heauen which is sayd to be aboue and from which lucifer was throwne downe And this name is vsed to signifie the miserable suppressing and hurling downe of the damned to be troden vnder the feet not onlie of God but also of good men for euer For so sayeth the scripture Beholde the daye of the lorde cometh burning like a fornace and all proud and vvicked men shall be stravv to that fornace and you that feare my name shall tread them dovven they shal be as burnt ashes vnder the soles of your feet in that 〈◊〉 And this shal be one of the greatest miseries that can happen to the prowde and stowte potentates of the worlde to be thrown doune with suche contēpt and to be troden vnder feet of them whome they so muche despised in this worlde The Hebrew woord whiche the scripture vseth for hell is Seol whiche fignifieth a great ditche or dungeon In whiche sense it is also called in the Apocalips lacus irae dei the lake of the wrathe of God And again Stagnum ardens igne sulphure a poole burning with fyre and brimstone In greek the scripture vseth three woordes for the same place The fyrst is Hades vsed in the gospell whiche as plutarche noteth signifieth a place where no light is The second is zophos in S. Peter which signifieth darknes it selfe In whiche sense it is called also of Iob terra tenebrosa operta mortis caligine A darke land and ouer whelmed with deadlie obscuritie Also in the gospell tenebra exteriores vtter darkness The thirde greek woorde is tartaros vsed also by S. Peter whiche woorde being deriued of the verbe tarasso which signifieth to terrifye trouble vexe importeth an horrible confusion of tormentors in that place euen as Iob sayeth of it ibi nullus ordo sed sempiternus horror inhabitat there dwelleth no order but euerlastinge horrour The chaldie woorde which is also vsed in hebrew and translated to the greke is gehenna First of all vsed by Christ for the place of them whiche are damned as S. Ierom noteth vpon the tenth chapiter of S. Mathewes gospell And this woord being compounded of gee and hinnom signifieth a valley nighe to Ierusalem called the valley of hinnom in whiche the olde Idolatrous Iewes were wont to burne alyue their owne children in the honour of the deuill and to sownd with trūpets tymprills other lowd instruments whiles they were doeinge therof that the childerens voyces and cryes might not be heard whiche place was afterward vsed also for the receipt of all filthines as of doung dead carions the like And it is moste probable that our Sauiour vsed this woorde aboue all other for hell thereby to signifie the miserable burninge of soules in that place the pitifull clamours and cries of the tormēted the confuse and barbarous no yse of the tormentors together with the moste lothesom sillthynesse of the place which is otherwise described in the scriptures by the names of adders snakes 〈◊〉 scorpions other venemouse creatures as shal be afterwards declared Hauing declared the names of this place and thereby also in some part the nature yt remaineth now that we consider what maner of paines men suffer there For declaration whereof we must note that as heauen and hell are contrary assigned to contrary persones for contrary causes so haue they in all respectes contrarye properties cōditions and effects in suche sorte as what soeuer is spoken of the felicitye of the one may serue to inferre the contrary of the other As when S. Paule sayeth that no eye hath seene nor eare heard nor hart conceaued the ioyes that God hathe prepared for them that shal be saued VVe may inferre that the payns of the damned must be as great Again when the scripture saithe that the felicitie of them in heauen is a perfect felicitie cōtaining omne bonum all goodnesse So that no one kinde of pleasure can be imagined whiche they haue not we must thinke on the contrary part that the miserie of the damned must be also a perfect miserie contayning all afflictions that may be without wanting any So that as the happines of the good is infinite and vniuersall so also is the calamitie of the wicked infinite and vniuersall Now in this lyfe all the miseries pains which fall vpon man are but particular and not vniuersall As for example we see one man pained in his eyes an other in his teeth an other in his stomak an other in his back whiche particular pains notwithstandinge some times are so extreame as lyfe is not able to resist them a man wolde not suffer thē long for the gayning of many worldes to gether But suppose now a man were tormēted in all the parts of his bodye at once as in his head his eyes his tongue his teeth his throote his stomak his bellie his back his hart his sides his thighes and in all the ioynts of his bodye besides suppose I say he were moste cruellie tormented with extreme paines in all these parts together without ease or intermission VVhat thing could be more miserable than this what sight more lamentable Yf thou shouldest see a dogge lye in the strete so afflicted I know thou couldest not but take cōpassion vpon him VVell then cōsider what difference there is betwene abydinge these pains for a week or for all eternitie in suffering them vpon a soft bedde or vpon a burning grydyron boyling fornace among a mans
thence shal be a Cocatrice their vvebbes shall not make clothe to couer them for that their vvoorkes are vnprofitable and the vvorke of iniquitie is in their handes These are the woordes of Esay declaring vnto vs by most significant similitudes how daungerous thornes the riches and pleasures of this world are And first he saythe they put theyr hope in thinges of nothing and doe talke vanities To signifie that he meanethe of the vanities and vayne men of this worlde whoe commonlie doe talke of the thinges whiche they loue best and wherin they place their greatest affiance Secondlie he saythe they conceaue labour and bringfoorthe iniquitie alluding herein to the chyldbyrthe of women whoe fyrst doe conce aue in their wombe and after a greate deale of trauaile doe bring foorthe their infant so worldlie men after a greate tyme of trauaile and laboure in vanities doe bring foorthe no other fruite than sinne and iniquitie For that is the effect of those vanities as he speaketh in the same chapiter crieinge owte to suche kynde of men VVoe be vnto voas vvhich doe 〈◊〉 iniquitie in the ropes of vanitie But yet to expresse this matter more forciblye he vsethe two other similitudes sayeing they breake the egges of serpentes and doe vveaue the vvebbes of spiders Signifieing by the one the vanitie of these worldlie cares and by the other the daunger therof The spider we see takethe great paynes and labour many dayes together to weaue her selfe a webbe and in the ende when all is done cometh a puffe of wynde or some other litle chaunce and breaketh all in peeces euen as he in the gospel which had takeÌ„ great trauayle care in heaping riches together in plucking down his olde barnes and buylding vp of now and when he was come to saye to his soule Novv be merie That night his soule was taken from him all his labour lost Therfore Esay saithe in this place that the vvebbes of these vveauers shall not make them clothe to couer them vvith all for that their vvoorkes are vnprofitable The other comparison contayneth matter of great daunger and feare For as the bird that sitteth vpon the egges of serpentes by breaking hatching them bringeth foorthe a perilous broode to her owne destruction so those that sytt a broode vppon these vanities of the worlde saythe Esay doe hatche at last their owne destruction The reason wherof is as he saythe for that the vvorke of iniquitie is in their hande Still harping vppon this stringe that a man can not loue and folow these vanities or intangle hym selfe with their ropes as his phrase is but that he must in deede drawe on muche iniquitie there with that is he must mingle muche sinne and offence of God with the same whiche effect of sinne because it kylleth the soule that consenteth vnto it therfore Esay compareth it vnto the broode of serpeÌ„tes that kylleth the byrd which bringeth theÌ„ foorthe to the world And finallie Moyses vsethe the lyke similitudes when he saythe of vayne and wicked men Their vineyard is the vineyarde of Sodomites their grape is the grape of gaule and their clusters of grapes are moste bytter their vvyne is the gaul of dragons and the poyson of cocatrices vncurable By which dreadfull lothesome comparisons he wolde geue vs to vnderstand that the sweete pleasures of this worlde are in deede deceytes and will proue them selues one daye most bytter and daungerous The fowerth point that we haue to consider is how this woorde aerumna that is miserie and calamitie may be verified of the world and the felicitie therof VVhiche thing thoghe it may appeare sufficientlie by that whiche hathe bene sayd before yet will I for promise sake discusse it a litle further in this place by some particulars And among many miseries which I might heere recount the first and one of the greatest is the breuitie aud vncertaintie of all worldlie prosperitie Oh how greate a miserye is this vnto a worldlie man that wolde haue his pleasures constant and perpetuall O deathe hovve bytter is thy remembrance sayethe the scripture â—…nto a man that hathe peace in his riches we haue seene many men aduanced and not endured two monethes in their prosperitie we haue heard of diuers maryed in greate ioye and not haue lyued six dayes in their felicitie we haue read of straunge matters happened owt in this kynde and we see with our eyes no few exaÌ„ples daylie VVhat a greefe was it think you to Alexander the greate that hauing subdewed in twelue yeeres the moste part of all the world shoulde be then enforced to dye when he was moste desirous to lyue and when he was to take moste ioye and coÌ„fort of his victories what a sorowe was it to the ryche man in the gospell to heare vppon the suddayne hac nocte Euen this night thou must dye what a miserie will this be to many wordlings whan it cometh whoe now buyld palaces purchase lands heape riches procure dignities make mariages ioyne kynredes as though there were neuer an ende of these matters what a doolefull daye will this be to them I saye wheÌ„ they must forgoe all these things which they so muche loue when they must be turned of as princes mules are wont to be at the iourneys ende that is their treasure taken from them and their gauld backes onelie left vnto them selues for as we see these mules of princes goe all the daye long loaden with treasure and couered with fayre clothes but at night shaken of into a sorie stable much brused gauled with the cariage of those treasures so riche men that passe through this world loaden with golde and siluer and doe gaul greatlie their soules in cariage therof are despoyled of their burden at the daye of deathe and are turned of with their wounded consciences to the lothesome stable of hell and damnation An other miserie ioyned to the prosperitie of this world is the greuous counterpeaze of discontentemeÌ„tes that euerie worldlie pleasure hathe with it Runne ouer euerie pleasure in this lyfe and see what sawce it hath adioyned Aske them that haue had moste proofe therof whether they remayne contented or no The possession of riches is accompanyed with so many feares and cares as hathe bene shewed The aduauncement of honoures is subiecte to all miserable seruitude that may be deuised The pleasure of the fleshe thoughe yt be laufull and honest yet is it called by S. Paul tribulation of the fleshe But yf it be with sinne tenne thousand times more is it enuironed with all kynde of miseries VVhoe can recken vp the calamities of our bodye so many diseases so manie infirmities so many mischances so many dangers whoe can tell the passions of our mynde that doe afflict vs now with angar now with sorowe nowe with enuie nowe with furie who can recounte the aduersities and misfortunes that come by our goodes whoe can
this labour now taken againe He hathe suffered much sence for the cause of his conscience and is at this present vnder indurāce for the same and by that meanes so muche the more in disposition to receaue fruite by thy prayer by howe muche the more he hathe suffered for righteousnes sake and is nearer ioined to God by his separation from the world Our lorde blesse him and the allso good reader and sende vs all his holy grace to doe his will in this woorld that we maye raigne with him in the world to come Amen Thy hartie welwiller and seruant in Christ. R. P. AN INDVCTION TO THE three bookes follovvinge AL Christian diuinitie good reader that is all the busines that man hath withe God in this lyfe standethe in two poyntes The one to knowe the other to doe This first parte containeth principally our beleefe set forth to vs in our Creede and other declarations abowt our faith deliuered vs by the Catholique churche to know and beleeue onlie The other parte containethe the ten cōmaundementes the vses of holye Sacramentes and the like prescribed vnto Christians not onlye to knowe or beleeue but allso to exercise and execute in this lyfe The first of thes two partes is called theorike or speculatyue because it consisteth in speculation that is in vnderstandinge and discourse of the minde wherby a man comprehendeth the thinges he hath to knowe and beleeue The second parte is called practique or actiue because it standeth not onlye in knowledge but also in action and execution of those thinges whiche by the first parte he hath conceaued and vnderstoode In the first parte there is lesse labour and difficultie a greate deale than in the seconde Because it is easier to know then to doe to beleeue aright then to lyue accordinglie and the thinges that a man hathe to beleeue are muche fewer than the thinges he hathe to doe and therfore Christ in the Ghospels and the Apoostles in their writinges spake muche more of thinges to be donne than of thinges to be knowen of good lyuinge than of right 〈◊〉 And amongest Christians few are damned for lacke of knowledge which commonlye all men baptised haue sufficient except in tymes of heresies but many thowsandes for euill life dailye VVherfore Christ in the Ghospell tellinge the reason of suche as shoulde be damned putteth lacke of good lyfe as the reason of their damnation Departe from me saieth he into euerlastinge fire I vvas Hungrie and you gaue me not to eate et ce And the reason of this is for that the thinges which a man is bounde to beleeue as I saide before are fewe in respect of the thinges whiche a man hathe to doe or the vices that he hath to auoyed Againe the partes in man whiche appertaine to vnderstandinge and knowledge were not so hurte by the fall of Adam as the partes appertayninge to action whereby it commeth that a man hath lesse difficultie payne and resistance in hym selfe to knowledge than to good lyfe where our owne corrupt affections make warre against vs and so doe make the matter vnpleasant for a tyme vntill they be conquered For whiche cause we see manie greate lerned men not to be the best lyuers for that to know muche is a pleasure to thē but to doe muche is a payne For thes causes not onlye the scriptures as I noted before but allso the auncient holye fathers haue made greate and longe discourses ample volumes manye bookes about this second parte of Christian diuinitie whiche consisteth in action owt of whose worckes thes three bookes followinge for the most parte are gathered containinge a perfect and exact instruction or direction for all thē that meane to leade a trew Christian life as also diuers helpes for them which haue not yet fullye that determination For what so euer is necessarie to a Christian after he hathe once receaued the faithe is contained in this worcke And to speake in particuler three thinges are necessarie The first is a firme resolution to serue God for the time to come and to leaue vice The second is how to begynne to doe this The third is how to perseuer and continew vnto the ende These three thinges whoe so euer hath no doubt but he shall bothe lyue and dye a good Christian and enioye euerlastinge life in the world to come And for lacke of all or some one of thes thinges manie thowsandes the more is the pittie doe perishe daylie For some men are ether so carelesse or so carnallie geeuen as they neuer resolue them selues to lyue in deed well and to forsake wickednes and thes are farof from the state of saluation Other resolue them selues often but they neuer beginne or a least way they beginne not as they shoulde doe wherby they neuer come to any perfection Other doe both resolue and begyn well but they perseuer not vnto the ende 〈◊〉 for lacke of instruction or helpes necessarie to the same and thes also can not attayne to lyfe euerlastinge but rather doe leese their labour for that Christ hath not promised saluation but onlie to such as perseruer to the ende For helpinge therfore Christians in thes three poyntes this worcke is deuided into three bookes In the first booke there are shewed manye meanes and helpes wherby to bringe a man to this necessarie resolution of leauinge vanities to serue God with a Christian lyfe accordinge to his profession In the second booke is declared in particuler how a man shall begin to putt this resolution in practise and without errour to begyn a new trade of lyfe In the third booke are layed downe the meanes and helpes to perseuerāce vnto the ende The which beinge done there remaineth nothinge but the reapinge of glorie in the lyfe to come which we shal be able to doe without instructions yf it be our good happe to come to it which God graunte and send vs his grace that we mave be as well cōtent to labour for it in this lyfe as we will be ioyfull to possesse it in the next and to auoyde the dreadfull tormentes vvhich those must needes fall into vvho for flovvth pleasure or negligence omitt in this vvorlde to procure the kyngdome prepared for godes seruantes in the next THE FIRST BOOKE AND FIRST PARTE Of the end and partes of this booke withe a necessarie aduertissement to the reader CHAP. I. THe first booke as I haue shewed before hathe for his proper end to perswade a Christian by name to become a trewe Christian in deed at the leaste in resolution of mynde And for that there be two principall thinges necessarie to this effect therfore this first booke shal be deuided into two partes And in the first shal be declared important reasons and strong motyues to prouoke a man to this resolution In the second shal be refuted all the impedimentes whiche our spirituall enymies the fleshe the world the deuyll
man hathe deserued Te speake then of this second iudgement generall and common for all the vvorlde vvherin as the scripture saith God shall bringe into iudgement euerie errour vvhich hath bene committed there are diuers circunstances to be considered and diuers men doe set dovvne the same diuerslye but in myne opinion no better playner or more effectuall declaration can be made therof than the verye scricture maketh it selfe settinge furthe vnto vs in most signifieant vvordes all the maner order and circunstances vvith the preparation therunto as follovveth At that daye there shal be signes in the Sunne and in the moone and in the starres the Sunne shal be darckened the moone shall geeue no light the starres shall fall from the skyes all the powers of heauen shal be moued the firmament shall leaue his situation with a greate violence the elementes shal be dissolued vvith heate and the earth vvith all that is in it shal be consumed vvith fire the earthe also snall moue of her place and shall flye like a litle deare or sheepe The pressures of nations vpon the earthe shal be greate by reason of the confusion of the noyse of the sea and fluddes and men shall vvither a vvaye for feare and expectation of thes thinges that then shall come vpon the vvhole vvorld Then shall the signe of the Sonne of man appeare in the skye and then shall all the tribes of the earthe mourne and vvayle and they shall see the sonne of man comminge in the clovvdes of heauen vvith muche power and glorie great authoritie and maiestie And then in a moment in the twynklynge of an eye he shall send his Angels vvith a trumpet and vvith a greate crie at midnight and they shall gather together his elect frō the fovver partes of the vvorld from heauen to earth All must be presented before the tribunall of Christ vvhoe vvill bringe to light those thinges vvhich vvere hidden in darcknes vvill make manifest the thoughtes of mens hartes and vvhat soeuer hath bene spoken in chambers in the eare shal be preached vpon the house toppe Accounte shal be asked of eueryeydle vvorde and he shall iudge our verie righteousnes it selfe Then shall the iust stando in greate constancie against those vvhich haue afflicted them in this lyfe And the vvicked seeinge that shlbe trovvbled vvith a horrible feare and shall saye to the hilles fall vppon vs and hyde vs from the face of hym that sitteth vppon the throne and from the angre of the lambe for that the greate daye of vvrath is come Then shall Christ separate the sheepe from the goates and shall put the sheepe on his right hande and the goates on the left and shall saye to those on the right hand come ye blessed of my father possesse the kindome prepared for you from the beginninge of the vvorlde I vvas Humgry and you gaue me to eate I vvas a straunger and you gaue me harboure I vvas naked and you clothed me I vvas sycke and you visited me I vvas in prison you came to me Then shall the iust saye o lorde vvhen haue vve donne thes tainges for the and the kinge shall aunswere trewlye vvhen you dyd them to the least of my brothers you did it to me Then shall he saye to them on his left hand departe from me you accursed into euerlastinge fyre prepared for the deuill and his angels for I vvas Hungrie and you fed me not I vvas a straunger and you harboured me not I vvas naked and you clothed me not I vvas sicke and in prison and you visited me not Then shall they saye o lorde vvhen haue vve seene thee hungrie or thirstio or a straunger or naked or sicke or in pryson and did not minister vnto the and he shall aunswere verylye I tell you seeinge you haue not donne it to one of thes lesser you haue not done it to me And then thes men shall goe into eternall punishment and the iust into lyfe euerlastinge Tell me vvhat a dreadfull preparation is heere layed doune how manye circumstāces of feare horrour it shal be saythe the scripture at midnight when commonlie men are a sleepe it shal be with hydeous noyse of trumpetts sounde of waters motion of all the elementes VVhat a night vvill that bee trowest thovv to see the earthe shake the hilles and dales moued from their places the moone darckened the starrs fall dovvne from heauen the whole element shiuered in peeces and all the vvorld in a flaminge fire Sainct Iohn savve it in vision and was maruailous a feard I saw faithe he when the lambe had opened one of the seuen seales I harde one of the fower beastes saye lyke the voyce of a thunder come and see and I sawe and beholde a white horse and one that satte vpon him had a bowe and he went out to conquere Then went there furthe a blacke horse he that sate vpon him had a payre of balāces in his hand then went there forthe a pale horse and he that satte vpon hym was named death and hell folowed behynde hym and he had authoritie geeuen hym to kyll by sworde by death and by beastes of the earth The earth did snake the sunne grew blacke lyke a sacke the moone like bloode the starres fell from heauen the skye doubled it selfe like a folded booke euerie hyll and Ilande was moued from his place the kynges of the earth and princes and tribunes and the the riche stoute hid them selues in dennes and in the rockes of hylles Then appeared there seuen Angels will seuen trumpettes and eche one prepared hym selfe to blovv his blast at the first blast came there hayle and fyre mixt vvith bloode At the secōd blast came there a vvhole mountaine of burnynge fyre into the sea and the thyrd part of the sea vvas made bloode At the thyrd blast fell there a greate starre from heauen named absinthium burninge like a torche and infected the ryuers and fountaines At the fourth blast vvas striken doune the third parte of the sunne moone and starres and an egle flewe in the element cryeinge vvith a hydeous voice vvoe vvoe woe to all them that dvvell vppon the earth At the fyfthe blast fell a starre frō heauen vvhich had the keye of the pytt of hell and he opened the pitt and there arose a smoke as from a greate furnace and there came forth besydes certaine Locustes lyke scorpions to torment them that had not the marcke of god in their foreheades And at thes dayes men shall seeke deathe and shall not fynde it And these Locustes vvere like barbed horses with crownes on their heades Their faces like men their heare lyke vvemen their teeth lyke lyons and the noyse of their wynges lyke the noyse of manye chariottes running together their tayles like scorpions and they re stinges were in their tayles their kynge was an Angel of hell named Abbadon whiche
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
freendes comforting hym or among the furies of hell whipping and tormentinge hym Consider this I say gentle reader and yf thou woldest take a greate deale of labour rather than abyde the one in this lyfe be content to sustain a litle pain rather than to incurre the other in the lyfe to come But to consider these things yet further not onelie all these partes of the body which haue bene instruments to sinne shal be tormented together but also euerie sense bothe externall and internall for the same cause shal be afflicted with this particular tormēt contrarie to the obiect wherein it delited moste and tooke pleasure in this worlde As for example the lasciuiouse eyes shal be afflicted with the vglie and fearefull sight of deuills the delicate eares with the horrible noyse of damned spirits the nyse smell with poysoned stenche of brimstone and other vnsupportable filthe the dainty taste with most rauynouse hungar thirst all the sensible partes of the body with burning fire Again the Imaginatiō shal be tormēted with the apprehension of paines present to come the memorie withe the remēbrāce of pleasures past the vnderstāding with cōsideratiō of the felicitie lost and the miserie now come on O poore Christian what wilt thou doe amiddest the multitude of so greuouse calamites It is a wounderfull matter able as one father sayeth to make a reasonable man goe out of his wittes to consider what God hathe reueyled vnto vs in the scriptures of the dreadfull circumstances of this punishment and yet to see how litle the rechelesse men of the worlde doe feare it For first touching the vniuersalitie varietie and greatnesse of the payne not onely the reasons before alleaged but also diuerse other considerations in the scriptures do declare As where it is sayed of the damned cruciabuntur die nocte they shal be tormented day and night And again Date illi tormentum geue her torment speaking of babilon in hell by whiche is signified that the paines in hell are exercised not for punishemēt but for torment of the parties And torments commonlie we see in this worlde to be as great and as extreame as the witt of man can reache to deuise Imagin then when God shall lay his head to deuise torments as he hathe done in hell what maner of tormēts will they be Yf creating an elemēt heere for our comfort I mean the fire he could create the same so terrible as it is in such sorte as a man wolde not holde his onelie hād in it one daye for to gayne a kingdome what a fire think you hathe he prouided for hell which is not created for cōfort but onelie for torment of the parties Our fire hathe a thousand differēces frō that and therefore is truelie sayd of the holy fathers to be but a painted and fained fire in respect of that For our fire was made to cōfort as I haue sayd that to torment Our fire hathe neede to be fedde cōtinuallie with wood or els it goeth oute that burneth cōtinuallie without feeding Our geueth light that geueth none Our is out of his naturall place and therfore shifteth to ascend to get from vs as wee see but that is in the naturall place where it was created and therefore it abydeth there perpetuallie Our consumeth the matter layed in it so quickelie dispatcheth the payne that tormenteth but consumeth not to the ende the paine may be euerlasting Our fire is extinguished with water and greatlie abated by the coldenesse of the ayer about it that hathe no such abatemēt or qualificatiō Finallie what a straunge incredible kynde of fire that is appeareth by these woordes of our Sauiour so often repeated There shal be vveeping gnashing of teeth VVee ping is to be referred to the effect of extreme burning in that fire for that the torment of scalding and burning enforceth tears sooner than any other tormēt as appeareth in them which vpon the sodain doe put a hote thing in to their mouthe or skalde any other parte of their body And gnashing of teeth as euery man knoweth proceedeth onelie of great extreme colde Imagin then what a fire this is which hathe suche extreme effects bothe of heate and colde O mightie Lorde what a straunge God art thow how wonderfull terrible in all thy woorkes and inuentiōs how bountifull art thow to those that loue and serue the and how seuere to them whiche contemne thy commaundements Hast thow deuised a way how they whiche lieeee burning in a lake of fire and brimstone shall also be tormented with extreame colde what vnderstandinge of man can conceaue how this may be but thy Iudgemēts o lorde are a depthe vvithout bottom and therefore I leaue this to thy onelie prouidence praysing the eternallye for the same Besides these generall paynes commō to all that be in that place the scripture signifieth also that there shall be particular tormēts peculiar bothe in qualitie and quantitie to the sinnes and offences of eache offender For to that ende sayeth the prophet Esay to God thou uviltiudge in measure against measure And God saieth of hym selfe I vvill exercise Iudgement in vveight and Iustics in measure And that is the meaning of all those threates of God to sinners vvhere he sayeth that he vvill paie them home accordinge to their particular vvoorkes and according to the inuentions of their ovvne harts In this sese it is saied in the Apocalipse of Babylon novv throvven dovvne in to the lake Looke hovv muche she hathe glorified her selfe and hathe liued in delites so muche torment and affliction geue her VVhere of the holy fathers haue gathered the varietie of tormēts that shal be in that place As there be differēces of sinnes so shall there be varietie of torments sayeth olde Ephraem for the adulterer shall haue one kynde of torment the murderer an other the theefe an other the drunkarde an other the lyar an other And so he folovveth on shevveinge hovv the provvde man shall be 〈◊〉 vnder feet to recompence his pryde the gloutton suffer inestimable hungar the drunkards extreme thirst the delitiouse mouthe filled vp with gaule and the delicate bodie seared with hote burning yrons The holie Ghoste signifieth such a thingwhen he sayeth in the scriptures of the wicked worldling His breade in his belly shal be turned in to the gaul of serpents he shall be constrayned to spue out again the riches vvhich he hathe deuoured Nay God shall pull them out of his belly again he shall be constrayned to sucke the gaules of cocatrices and tongue of an adder shall kill hym he shall pay svvetelie for all that euer he bathe done and yet shall he not be consumed but shall suffer according to the multitude of all his deuises vtter darkenesse lyeth in vvayt for hym fire vvhich needeth no kindling shall eate hym vp this
is the vvicked mans portion from God By whiche woordes is plainlie shewed that woorldlings shall receyue particular tormēts for their gluttonie for their delicate fare for extorsion and the like VVhich torments shall be greater than any mortall tongue can expresse As may appeare by the vehement and horrible woordes whiche the holie ghoste here vseth to insinuate the same There is reported by men of good credit a vision of a seruant of God that he had in his prayers of the handling of a certain wicked man in hell Yt is not vnlike to some whiche the holie prophets recount of other matters And therfore I will rehearse it for that it maketh to our purpose This seruant then of God sawe that as sone as this riche worldling was dead he was brought by the damned spirits to the place of torment and there a captain deuell sitting in a chaire of burning hote yron rose vp for reuerence and tolde hym for that he had bene a man of honour state in the worlde he wolde geue hym that place and so perforce made hym syt downe VVhereat he cryeing out horrible there came two other deuells with two huge trompetts full of wylde fyre and brimstone and sayd they wolde make hym some musicke to his song for that he had loued musick well in the worlde and so blew the fire brimstome in to his eares Then for that he cried he was drie there came a deuill and put in to his mouthe a pot of venemouse liquore made of the gauls of toads and serpents sayeing this must be your drink in steade of your delicate wines whiche you were accustomed to tast in the world And eftsons folowed two other vglie feendes with a greate companie of foule and fearse snakes whiche clasped hym about the mydle and fastned their teeth in his bodye the deuills sayeing that for so muche as he liked so well to embrace dames in the worlde he should not want embrasemēts now also And after that folowed a greate route of furiouse spirits with whippes and hookes in their hands which all assaulted hym renting and tearing his floshe and sayeing that these recreations were reserued for hym in that place for euer and euer These things God suffred this holy man to see not for that perhaps these materiall thinges are there in dede but that by these we might conceaue the insupportable torments prepared for the wicked in that place euen as he shewed hym selfe and his glorie by visible things to Daniel though in dede he be inuisible Beside this the scripture sheweth vnto vs not onelie the vniuersalitie particularitie seueritie of these paines but also the straitnesse thereof without ayde help ease or cōfort when it sayeth vve shall be cast in 〈◊〉 bothe hand and feete for it is some kynde of comfort in this worlde to be able to resist or striue against our afflictions but heere we must lye still and suffer all Again when it sayeth clausa est ianua the gate is shutt that is the gate of all mercie of all pardon of all ease of all intermission of all comfort is shutt vpp from heauen from earthe from the creator and from creatures inso muche as no cōsolation is euer to be hoped for more as in all the miseries of this lyfe there is alwaies some This straytnesse is likewise moste lyuelie expressed in that dreadfull parable of the riche glouttō in hell Who was driuen to that necessitie as he desired that Lazarus might dypp the topp of his fingar in water to coole his tongue in the myddes of that fire wherein he sayeth he was and yet could not he obtain yt A small refreshing it semeth it wold haue bene vnto hym yf he had obtained the same But yet to shew the straitnesse of the place it vvas denied hym Oh you that liue in sinfull vvelthe of the worlde consider but this one example of gods seueritie and be afearde This man vvas in that Royaltie a litle before as he vvolde not geue the crommes of his table to Lazarus to buy heauen vvithall novv vvolde he geue a thovvsand worldes yf he had them for one dropp of vvater to coole his tōgue VVhat demaud could be lesse than this he durst not aske to be deliuered thense onto haue his torments diminished or to aske a great vessel of vvater to refreshe his vvhole bodie therein but onely so muche as vvoold sticke on the topp of a mās fingar to coole his tongue To vvhat neede vvas this poore man novv driuen what a great imagination had he of the force of one dropp of vvater to vvhat pitiful chaunge vvas his tongue novv come vnto that vvas vvount to be so diligentlie applied vvith all kyndes of pleasant liquours Oh that one man can not take example by an other ether this is true or els the sōne of God is a lyar And thē what men are we that seing our selues in daunger of this miserie doe not seeke vvith more diligence to auoyde the same In respect of these extremities and strait dealings of God in denyeing all comfort and consolation at this day The scripture sayeth that men shall fall in to rage furie and vtter impatiēce blaspheming God and cursing the day of their natiuitie vvith eating their ovvn tongues for greefe and desiring the rockes and mountaines to come and fall on them to ende their paynes Now yf we add to this the eternitie and euerlasting continuance of these torments we shall see that it encreaseth the matter greatlie For in this worlde there is no torment so great but that tyme ether taketh away or diminisheth the same For ether the tormenter or the tormented dyeth or some occasion or other happeneth to alter or mitigte the matter But heere is no suche hope or comfort but cruciabuntur saythe the scripture in secula seculorum in stagno ardente igne sulphure They shal be tormented for euer and euer in a poole burning with fire and brimstone As long as God is God so long shall they burne there Nether shal the tormentour nor the tormented dye but bothe liue eternallie for the eternall miserie of the parties to be punished Oh sayeth one father in a godlie meditation yf a sinner damned in hell dyd know that he had to suffer those torments there no more thousand yeres than there be sandes in the sea and grasse in the ground or no mo thousand millions of ages than there be creatures in heauen and in earthe he wold greatlie reioyce thereof for he wolde cōfort hym selfe at the least with this cogitation that once yet the matter wold haue an ende But now saieth this good man this woord Neuer breaketh his hart when he thinketh on yt that after a hundred thousand millions of worldes there suffered he hath as farre to his end as he had at the first day of his entrance to these torments Consider good Christian what a lengthe one
houre wolde seme vnto the yf thou haddest but to holde thy hand in fire and brimstone onelie during the space thereof VVe see yf a man be greuouslie 〈◊〉 though he be layd vpon a verie soft bedd yet one night seemeth a long time vnto hym He turneth and tosseth hym selfe from syde to syde telling the clock and counting euerie houre as it passeth which semeth to hym a whole day And yf a man should saye vnto hym that he were to abyde that pain but seuen yeres to gether he wolde goe nighe to dispare for greefe Now yf one night seeme so long and tediouse to hym that lyeth on a good soft bedd afflicted onelie with a litle ague what will the lyeing in fire and brimstone doe when he shall know euidentlie that he shall neuer haue ende thereof Oh deare brother the satietie of cōtinuance is lothesome euen in things that are not euell of them selues Yfthow shouldest be bound allways to eat one onelie meate yt wold be displeasant to the in the ende Yf thow shouldest be bound to sitt still all thy lyfe in one place without mouing yt wold be greuouse vnto the albeit no man dyd torment the in that place VVhat then will it be to lye eternally that is worlde without ende in moste exquisite torments ys it any way tolerable What iudgement then what witt what discretion is there left in men which make no more account of this matter than they doe I might heere add an other circumstāce which the scripture addeth to witt that all these torments shal be in darkenesse A thinge dreadfull of it selfe vnto mans nature for there is not the stowtest man in the worlde yf he found hym selfe alone and naked in extreme darkenesse should heare a noyse of spirits cōmyng towards hym but he wold feare albeit he felt neuer a lashe from them on his bodye I might also add an other circumstance that the prophet addeth which is that good and good men shall laugh at them that daye which will be no small affiction For as to be moned by a mans freende in time of aduersitie is some cōfort so to be laughed at speciallie by them who onelie may help hym is a great and intolerable encrease of his miserie And now all this that I haue spoken of hitherto is but one part of a damned mans punishement onelie called by diuines paena sensus the paine of sense or feeling that is the paine or punishment sensiblie inflicted vpon the sowle and dodye But 〈◊〉 beside this ther is an other part of his punishemēt called poena damni the payne of losse or dammage which by all learned mens opinion is either greate or no lesse than the former And this is the infinite losse which a damned man hathe in being excluded for euer and euer from the sight of his creator his glorie VVhich sight onelie being sufficīent to make happie and blessed all them that are admitted vnto it must medes be an infinite miserie to the damned man to lack yt eternallye And therfore this is put as one of the first and chiefest plagues to be layed vpon hym Tollatur impius ne videat gloriam dei Lett the wicked man be taken away to hell to the ende he may not see the glorie of God And this losse contayneth all other losses and dammages in yt as the losse of eternall blysse and Ioye as I haue sayd of eternall glorie of eternall societie with the Angels and the like whiche losses when a damned man considereth as he can not but consider them still he taketh more greef thereof as diuines doe proue than by all the other sensible torments that he abydeth besides And therefore here foloweth now the last and one of the greatest torments of all for that cause so often repeated in scripture VVhich is the vvorme of our conscience so called for that as a worme Lyeth eating and gnawing the wood where in she abydeth so shall the remorse of our owne conscience lye within vs griping and tormēting vs for euer And this worme or remorse shall principallie consiste in bringing to oure myndes all the meanes and causes of our present extreame calamities as our negligences vvhereby vve lost the felicitie vvhiche other men haue gotten And at euery one of these considerations this vvorme shall geue vs a deadlie bite euen vnto the hart As vvhen it shall lay before vs all the occasions that vve had offered to auoyde this miserie vvherin novv vve are fallen and to gayne the glorie vvhich vve haue lost hovv easye yt had bene to haue done yt how nighe we were oftentimes to resolue our felues to doe yt and yet how vnfortunallie vve left of that cogitation again hovv many times we were foretolde of this daunger and yet how litle care and feare we tooke of the same How vaine the wordlie trifles were wherein we spēt our time for which we lost heaué sell in to this intolerable miserie howe they are exalted vvhome vve thought fooles in the vvorlde And hovv vve are novv proued fooles and laughed at vvhiche thought our selues vvyse These things I saye and a thovvsand more being layed before vs by our ovvn conscience shall yelde vs infinite greefe For that it is novv to late to amend them And this greefe is called the vvorme or remorse of our ovvn confeiēce vvhichē vvorme shall more enforce men to vveepe and 〈◊〉 than any torment else consideringe hovv negligentlie foolishlie vairrlie they are come in to those so insupportable torments and that novv there is no more time to redresse their errors Now onelie is the time of weeping and lameting for these men but all in vaine Now shall they begynne to freat end sume maruaile at them selues sayenig where was our witt where was our vnderstanding where was our Iudgemét when we folowed vanities cóténed these matters This is the talke of sinners in hell sayeth the scripture vvhat hathe vvay of iniquitie and perdition but the vvay of our Lorde vve haue not knovvne This I saye must be the euerlasting song of the damned wormeaten conscience in hell Eternall repentāce without profitt VVhereby he shal be brought to such desperation as the scripture noteth as he shall turne into furie against hym selfe teare his own flesh rent his own foule yf it were possible inuite the feendes to torment hym seyng he hathe so beastlie behaued hym selfe in this worlde as not to prouide in time for this principall matter onlie in deede to haue bene thought vpō Oh yf he could haue but an other lyfe to lyue in the worlde again how wold he passe 〈◊〉 ouer with what diligence with what seueritie but it is not lawful we onelie which are yet aliue haue that singular benefit yf we knew or wolde resolue our selues to make the moste of yt One of these dayes we shal be past it also and shall not recouer it agayn no not one houre yf
transitorie worlde whiche is but a cotage to his owh eternall habitatiō what power what magnificence what Maiestie hath he shewed what heauens and how wounderfull hath he created what infinit starres and other lights hath he deuised what elements hath he framed and how maruailouslie hathe he cōpacte thē together The seas tossing and tumbling without rest and replenished with infinite sortes of fishe the ryuers running incessantlie through the earth like veins in the bodie and yet neuer to be emptie nor ouerflow the same the earthe it selfe so furnished with all varietie of creatures as the hundredth part thereof is not employed by man but onelie remaineth to shew the full hand and strong arme of the creator And all this as I saied was done in an instant with one woord onelie and that for the vse of a small time in respect of the eternitie to come VVhat then shall we imagin that the habitatiō prepared for that eterni tie shall be yf the cotage of his meanest seruant that made onelie for a time to bearof as it were a shower of rayne be so princelie so gorgeouse so magnificet so Maiesticall as we see this worlde is what must we think that the kings palace it selfe is appointed for all eternitie for hym and his freends to raigne together VVe must needs think it to be as great as the power and wisdome of the maker could reache vnto to perfourme and that is incomparablie and aboue all measure infinite The greate king Assuerus which raigned in Asia ouer a hundred twentie and seuen prouinces to discouer his power and riches to his subiects made a feast as the scripture sayeth in his citie of Susa to all princes states and potentates of his dominiōs for a hundred and fovverscore dayes together Esay the prophet sayeth that our God and lorde of hoosts vvill make a solemne banquet to all his people vpon the hill and mount of heauen and that a haruest banquet of fatt meates pure vvines And this bāquet shal be so solemne as the very sonne of God hym selfe cheefe Lorde of the feast shal be contēt to gyrd hym selfe and to serue in the same as by his ovvn vvoordes he promiseth VVhat maner of banquet then shall this be hovv magnificent hovv maiesticall especiallie seing it hath not onely to endure a hundred and fower score dayes as that of Assuerus dyd but more than a hundred and fourscore millions of ages not serued by men as assuerus feaste was but by angels the verie sōne of God hym selfe not to open the povver and riches of a hundred tvventie and seuen prouinces but of God hym selfe king of kings lorde of lordes vvhose povver and riches are vvithout end and greater than all his creatures together can conceaue Hovv gloriouse a banquet 〈◊〉 this be then hovv triumphāt a ioy of this festiuall day o miserable foolish childeren of men that are borne to so rare and singular a dignitie and yet can not be brought to cousider loue or esteeme of the same Other such considerations there be to shew the greatnesse of this felicitie as that yf God hathe geuen so many pleasures cōfortable gyfts in this lyfe as we see are in the worlde being a place notwthstanding of banishment a place of sinners a vale of miserie and the time of repenting weeping and wayling what will he doe in the lyfe to come to the iust to his freends in the time of ioye and mariage of his sonne This was a moste forcible consideration with good S. Augustin whoe in the secret speeche of his soule with god said thus O Lord yf thou for this vile bodie of oures geue vs so great and Innumerable benefites from the firmament from the ayer from the earth from the sea by light by darkenesse by heate by shadow by dewes by showers by windes by raines by byrds by fishes by beasts by trees by multitu de of hearbes varietie of plants by the ministerie of all thy creatures O sweet lorde what maner of things how great how good and how innumerable are those which thou haste prepared in our heauenlie countrie vvhere vve shall see thee face to face yf thou doe so greate things for vs in our priso vvhat vvilt thou geue vs in our palace yf thou geuest so many things in this vvorld to good euill men together vvhat hast thou layd vp for onelie good men in the vvorld to come yf thine enemies and freends together are so vvell prouided for in this lyfe vvhat shall thy onelie freends receaue in the lyfe to come yf there be so great solaces in these dayes of teares vvhat ioye shall there be in that day of Mariage yf our iayle cōtain so great matters vvhat shall our countrie and kingdome doo O my lord God thou art a great God and great is the multitude of thy magnificence and sweetnesse And as there is no end of thy greatnes nor nūber of thy wisdom nor measure of thy benignitie so is there nether end number nor measure of thy rewardes towards them that loue and fight for thee Hither to S. Augustin An other way to coniecture of this felicitie is to consider the great promises whiche God maketh in the scriptures to honour and glorifie man in the lyfe to come VVho so euer shall honor me sayeth God I vvill glorifie hym And the prophet Dauid as it were complaineth ioyfullie that Gods freends were to muche honoured by hym VVhiche he might with muche more cause haue sayd yf he had liued in the new testament and had heard that promisse of Christ whereof I spake before that his seruants should sitt down banquet that him selfe wolde serue minister vnto them in the kingdome of his father Vvhat vnderstanding can cōceaue how great this honour shall be But yet ī some part it may be gessed by that he sayeth that they shall sitt in iudgement with hym and as S. Paul addeth shall be Iudges not onelie of men but also of Angels It may also be coniectured by the exceedinge greate honour whiche god at certain times hathe done to his seruants euen in this lyfe VVherin notwithstanding they are placed to be despised not to be honoured VVhat great honour was that he dyd to Abraham in the sight of so many kings of the earth as of pharao Abimalech Melchiseedech and the like Vvhat honour was that he dyd to Moyses Aaron in the face of Pharao all his court by the wōderfull signes that they wrought VVhat excessiue honour was that he dyd to holie Iosue when in the sight of all his armie he stayed the sunne and Moone in the middest of the firmament at Iosue his appointement obeyng therein as the scripture sayeth to the voice of a man what honour was that he dyd to Esay in the sight of kinge Ezechias when he made the sunne to goe backe tenne
by the vvisdome of God maye be deuised The sixthe qualitie is pleasure vvherevvith the glorisied bodie aboue all measure shal be replenished all their senses together finding novv their proper obiects in muche more excellencie than euer they could in this vvorlde as shal be shevved after Novv I say euerie parte sense member and ioint shall be filled vvith exceeding pleasure euen as the same shall be tormēted in the damned I vvill heere alleage Anselmus his vvoordes for that they expresse liuelie this matter All the glorifyed body sayeth he shall be filled vvith abundance of all kynde of pleasure the eyes the eares the nose the mouth the hands the throote the lungs the hart the stomacke the back the boones the marovve the entrales them selues euery parte thereof shal be replenished vvith suche vnspeakable svvetenesse and pleasure that truelie it may be sayed that the vvhole man is made to drinke of the riuer of Gods diuine pleasures and made dronken vvith the abundance of Gods house In contrarie vvyse the damned bodie shal be tormented in all his partes and members euē as yf you savve a man that had a burning yrō thrust in to his eyes an other into his mouth an other into his breest an other into his ribbes and so through all the ioints partes and members of his bodie VVolde you not thinke hym miserable and the other man happie The last qualitie is perpetuitie of lyfe whereby the bodie is made sure novv neuer to die or alter from his felicitie according to the sayeing of scripture that the iust shall liue for euer this is one of the cheefest prerogatiues of a glorified bodye For by this all care and feare is taken away all daunger of hurt and noyance for if all the worlde should fall vppon a glorified bodie it could not hurt or harme it any thing at all wherē as the damned bodie lyeth alway in dyeing and is subiect to the greefe of euery blow and tormēt layed vpō it and so must remayn world without end These seuen qualities then doe make a glorified bodie happie And albeit this happynesse be but accidentall as I haue sayed and nothing in deede to the essentiall felicitie of the soule yet is it no small matter as you see but suche as yf any bodie in this lyfe had but one of these seauen qualities we should thinke him moste happie rather a God than a man And to obtayne one of them in this woalde many men wolde spēd muche and aduenture farre whereas to gett them all in the lyfe to come none allmoste will take any paynes But now to come to the essentiall poynt of this felicitie which pertayneth to the soule as the principall parte it is to be vnderstoode that albeit there be many things that doe concurre in this felicitie for the accomplishment perfection of happinesse Yet the fontaine of all is but one onelie thing called by diuines Visi dei beatifica the syght of god that maketh vs happie Hec sola est summum bonum nostrum sayeth S. Auguston this onelie syght of god is our happynesse Vvhich Christ also affirmeth when he sayeth to his father this is lyfe euerlasting that men knovv the true god Iesus Christ uvhome thou hast sent S. Paul also putteth our felicitie in seing god face to face And S. Iohn in seing god as he is And the reason of this is for that all the pleasures cōtētatiōs in the world being onlie litle sparkles parcells sent out from god they are all contayned muche more perfectlie excellentlie in god hym selfe than they are in their owne natures created as also all the perfections of his creatures are more fullie in hym han in them selues VVhereof it foloweth that whoe soeuer is admitted to the vision presence of god he hathe all the goodnesse and perfections of creatures in the worlde vnited together and presented vnto hym at once So that what soeuer deliteth ether bodie or soule there he enioyeth it wholye knit vp together as it were in one bundle with the presence thereof is rauished in all partes bothe of mynde and bodie as he can not imagine thinke or wishe for auie ioye what soeuer but there he findeth it in his perfectiō there he 〈◊〉 all knowlege all wisedome all beautie all riches all no bitie all goodnesse all delite and what so euer boside deserueth ether loue and admiration or woorketh ether pleasure or contentation All the powers of the mynde shal be filled with this sight presence and fruition of God all the senses of our bodie 〈◊〉 satisfied God shal be the vniuersall felicitie of all his saints contaning in hym selfe all particular felicities without end number or measure He shal be aglasse to our eyes musike to our eares honie to our mowthes moste sweete and pleasaunt balme to our smell he shal be light to our vnderstanding contentation to our will continuation of eternitie to our memorie In hym shall we enioye all the varietie of times that delite vs heer all the beautie of creatures that allure vs heer all the pleasures and Ioyes that cōtent vs heer In this vision of God sayeth one doctor wee shall know we shall loue we shall reioyse we shall prayse VVe shall know the verie secrets and iudgements of God which are a depthe vuithóut bottome Also the causes natures beginnings ofsprings and ends of all creatures VVell all loue incōpatablie bothe God for the infinitie canses of loue that we see in hym and oure companions as much as our seluos for that we shall see them as muche loued of God as our selues and that also for the same for which we are loued whereof enseweth that our ioye shal be without measure bothe for that we shall haue a particular ioye for euery thing we loue in God which are infinite and also for that we shall reloyse at the felicitie of 〈◊〉 of our companions as much as at our owne and by that meanes we shall haue so many distinct felicities as we shall haue distinct cōpanions in our felicitie which being without nuber it is no maruaile thoughe Christ sayed goe in to the ioye of they Lord and not let the lordes ioye enter in to thee for that no one hart created can receyue the fullnesse and greatnesse of this ioye Hereof it foloweth lastlie that we shall prayse God without end or wearinesse with all our harte with all our strengthe with all our powers with all our partes according as the scripture sayeth Happie are they that liue in thy house o lord for they shall prayse the 〈◊〉 rnallye vvithout end Of this moste blessed vision of God the liolie father S. Austen writeth thus Happie are the cleene of harte For they shall see God sayeth our sauiour then is there a visiō of God deare bretheren which maketh vs happie A vision I say whiche nether eye hath seene in this world nor
discerne for their owne direction in mattors that occurre accordinge to the sayeing of S. Paul Spiritualis omnia iudicat A spirituall man iudgeth of all thinges Animalis autem homo non percipit quae sunt spiritus dei But the carnall man conceaueth not the thinges whiche appertayne to the spirit of God Doeth not this greathe discouer the priuiledge of a vertuous lyfe the ioye comfort and consolation of the same with the exceeding greate miserie of the contrarie parte for yf two should walke together the one blynde and the other of perfect sight which of them wore lyke to be wearie first whose iourney were like to be more paynfull doeth not a litle grownde wearie out a blynde man consider then in howe wearysome darkenesse the wicked doe walke Cōsider whether they be blynde or no. S. Paul sayeth in the place before alleaged that they can not conceaue any spirituall knowlege is not this a great darkenesse Agayne the prophet Esay describeth their state further when he sayeth in the persone of the wicked vue haue grooped 〈◊〉 blynde men after the vualles and haue stumbled at myddaye euen as yf it had beene in darkenesse And in an other place the scripture describeth the same yet more effectuouslie with the paynfullnesse therof euen from the mouthes of the wicked them selues in these woordes The light of Iustice hathe not shyned vnto vs and the sunne of vnderstanding hathe not appeared unto our eyes vve are uvearyed out in the vuaye of iniquitie perditiō etc. This is the talke of sinners in hell By which woordes appeareth not onelye that wicked men doe lyue in great darkenesse but also that this darkenesse is most paynefull vnto them and consequently that the contrarie light is a great easement to the waye of the vertuous An other principall matter which maketh the waye of vertue easye and pleasant to them that walke therein is a certaine hidden and secret consolation which God poureth in to the hartes of them that serue hym I call yt secret for that it is knowen but of such onelye as haue felt it for which cause Christ hym selfe calleth yt hydden manna knovven onelye to them that receaue it And the prophet sayeth of yt greate is the multitude of thy svveetnes o Lord vuhich thou haste hydden for them that seare thee And againe in an other place thou shalt laye asyde o Lord a speciall chosen rayne or devve for thyne inheritance And an other prophet sayeth in the persone of god talking of the deuoute soule that serueth hym I vvill leede her a side into a vvildernesse and there vuill talk vnto her harte By all which woordes of vvildernesse separating choyfe and hydden is signified that this is a secret priuilege bestowed onelie vppon the vertuouse and that the carnall hartes of wicked men haue no parte or portion therein But now how great and inestimable the sweetenesse of this heauenlie consolation is no tongue of man can expresse but we may coniecture by these woordes of Dauid whoe talking of this celestiall wyne attributeth to yt suche force as to make all those drounken that taste of the same that is to take from them all sense and feeling of terrestriall matters euen as S. Peter hauing drounke a litle of yt vppon the mounte Thabor forgate hym selfe presentlie and talked as a man distracted of building tabernacles there and resting in that place for euer This is that turrens voluptatis that 〈◊〉 streame of pleasure as the prophet calleth yt which comming from the mountaynes of heauen watereth by secret wayes and passages the hartes and spirites of the godly and maketh thē drounken with the vnspeakable ioye which it bringeth with yt This is a litle taste in this life of the verie Ioyes of heauen bestowed vpon good men to comfort them withall and to encourage them to goe forwarde For as Marchātes desirous to sell their wares are content to let you see and handle and some times also to taste the same therby to induce you to buy so God almightie willing to sell vs the ioyes of heauen is cōtent to imparte a certaine taste before hand to such as he seeth are willing to buye thereby to make them come of roundlye with the price and not to stycke in payeinge so muche and more as he requireth This is that exceding ioye and iubilie in the hartes of iust mē which the prophet meaneth when he saieth The voyce of exultation and saluation is in the tabernacles of the iust And agayne Blessed is that people that knouveth iubilation That is that hath experienced this extreeme ioye and pleasure of internall consolation S. Paul had tasted it when he wrote these woordes amiddest all his laboures for Christ. I am filled vvith consolation I 〈◊〉 uve or superabounde in all ioye amyddest our tribulations VVhat can be more effectually sayd or alleaged to proue the seruice of god pleasant than this Surelye good reader yf thow haddest tasted once but one droppe of this heauēlie ioye thou woldest geue the whole worlde to haue an other of the same or at the leastwise not to leese that one agayne But thou wilt aske me perhappes whye thow being a Christian as well as other hast yet neuer tasted of this consolation to which I answere that as it hath bene shewed before this is not meate for euerye mouthe but a chosen moysture layed asyde for gods inheritance onelye This is vvyne of gods ovvne seller layed vp for his spouse as the Canticles declare That is for the deuoute sowle dedicated vnto gods seruice This is a teate of comfort onelye for the chylde to sucke fill hym selfe withall as the prophet Esaye testifieth The soule that is drouned in synne pleasures of the world can not be partaker of this benefite nether the harte replenished with carnall cares and cogitations For as gods Arcke and the Idole dagon could not stand together vppon one Aultar so can not Christ and the world stand together in one harte God sent not the pleasant Manna vnto the people of Israell as long as their flower and chyboles of Egipt lasted soe nether will he send this heauenlie consolation vnto thee vntill thou haue rydde thy selfe of the cogitations of vanitie He is a wyse marchant thoughe a liberall He vvil not geue a taste of his treasure where he knoweth there is no will to buye Resolue thy selfe once in deede to serue God thow shalt then feele this ioye that I talke of as many thousandes before thee haue done and neuer yet any man was herein deceaued Moyses first ranne out of Egypt to the hilles of Madian hefore God appeared vnto hym and so must thy soule doe owt of worldlye vanitie before she can looke for these consolations But thou shalt no sooner offer thy selfe thorowglye to gods seruice than thou shalt fynde entertaynement aboue thy
before he come to ioye Also by the infinite contradictions and tribulations bothe within and without left vnto man in this lyfe as for exāple within are the rebellions of his concupiscence and other miseries of his mynde wherewith he hath cōtinualie to make warre yf he will saue his soule VVithout are the world and the deuil whiche doe neuer cease to assault hym nowe by fayre meanes now by foule now by flatterie now by threates now alluring by pleasure and promotion now terrifieinge by affliction and persecutiō Against all which the good Christian hathe to resist māfullie or els he leeseth the crowne of his eternall saluation The verie same also may beshewed by the examples of all the moste renowmed saintes from the begyning whoe were not onelie assaulted internallye withe the rebellyon of their owne fleshe but also persecuted and afflicted outwardlye therby to confirme more many festlye this purpose of God As we see in Abell persecuted and slayne by his owne brother as sone as euer he beganne to serue God Also in Abraham afflicted diuerslye after he was once chosen by God moste of all by makyng hym yeeld to the kylling of his owne deare and onelie child Of the same cuppe dranke all his children posteritie that succeded him in gods fauour as Isaac Iacob Ioseph Moyses and all the prophetes of whiche Christ hym selfe geueth testimonie how their blood was shed most cruellye by the world the afflictiō also of Iob is woūderfull seing the scripture affirmeth it to haue come vpon hym by gods speciall appoyntmēt he beyng a moste iust man But yet more woūderful was the afflictiō of holie Tobias whoe among other calamities was strycken blynde by the falling doune of swallowes dung into his eyes of whiche the Angell Raphael tolde hym afterwarde Because thou vvere a man gratefull to God it uvas of necessitie that this tentation should proue thee Beholde the necessitie of afflictions to good men I might adde to this the example of Dauid and others but that S. Paul geueth a generall testimonie of all the saintes of the olde testamét sayeing That some were racked some reproched some whipped some chained some imprisoned other were stoned cutt in peeces rempted slayne with the swoorde some went about in heare clothe in skynnes of goates in great neede pressed afflicted wandering and hyding them selues in wildernesses in hilles in caues and holes vnder grounde the worlde not beynge woorthie of them Of all whiche he pronounceth this comfortable sentence to be noted of all men Non suscipientes redemptionem vt meliorem inuenirent resurrectionem That is God wolde not delyuer them from these afflictiōs in this lyfe to the end their resurrection rewarde in the lyfe to come might be more glorious And this of the saintes of the olde testament But now in the new testamēt founded expresselie vpon the crosse the matter standeth much more playne that with great reason For yf Christ could not goe into this glorie but by suffering as the scripture sayeth then by the moste reasonable rule of Christ affirming that the seruante hathe not priuilege aboue his maister It must nedes folowe that all haue to drinke of Christes cuppe whiche are appointed to be partakers of his glorie And for proofe hereof looke vpō the dearest frēendes that euer Christ had in this life and see whether they had parte therof or no Of his mother old Simeon prophesied and tolde her at the beginning that the svuoorde of tribulations should passe her harte signifieing therby the extreme afflictions that she felt afterward in the death of her sonne and other miseries heaped vpon her Of the Apostles it is euidēt that besyde all the laboures trauailes needes sufferinges persecutions and calamities ' which were infinite and in mans sight intolerable yf we beleeue S. Paul recoūting the same beside all this I saye God wold not be satisfied except he had their blood also and so wee see that he suffered none of the to dye naturallie but onelye S. Iohn by a speciall priuilege by name graunted him frome Christ albeyt yf we consider what Iohn also suffered in so long a lyfe as he lyued beynge banished by domitian to pathmos and at an other tyme thrust into a tonne of heate oyle at Rome as Tertulian and S. Ierome doe reporte we shall see that his parte was no lesse thā others in this cuppe of his maister I might reckon vp heere infinite other examples but it needeth not for it may suffice that Christ hathe geuen this generall rule in the new testament He that taketh not vp his crosse and folovveth me is not vvoorthie of me By which is resolued playnelie that there is no saluatiō now to be had but onelye for them that take vp that is doe beare willinglie theyr propper crosses and therwith doe folowe theyr captaine walking on with his crosse on his shoulders before them But heere perhappes some man may saye yf this be so that no man can be saued without a crosse that is vvithout affliction and tribulation hovv doe all those that lyue in peacible tymes and places where no persecution is no trouble no affliction or tribulation To which I answere first that yf there were anye such time or place the men lyuing therein should be in great daunger according to the sayeing of the prophet they are not in the laboure of other men nor yet uvhipped and punished as others are And therfore pryde possessed them and they vvere couered vvith iniquitie and impietie and their iniquitie proceeded of their fatnesse or abūdance Beside this thoghe men suffered nothing in this lyfe yet as saint Austen largelye proueth yf they dyed out of the state of mortall sinne they might be saued by suffering the purgyng fire in the next according to the sayeing of Saint Paul that such as build not golde or siluer vppon the foundatiō but woode stravve or stuble shall receaue dammage thereof at the daye of our Lorde to be reueyled in fire but yet by that fire they shall be saued Second ie I ansvver that there is no suche tyme place so voyde of tribulation but that there is allvvayes a crosse to be foūde for them that vvill take yt vp For ether is there pouertie siknesse slaunder enemitie iniurie contradiction or some lyke affliction offered continually For that those men neuer want in the vvorld wherof the prophet sayed These that doe render euill for good dyd detract from me for that I folouved goodnesse At the leastwyse there neuer want those domesticall enemyes of which Christ speaketh I meane ether our kynred carnall freends whiche commonlie resist vs yf we beginne once throughlie to serue God or els our owne disordinate affections whiche are the moste perylouse enemies of all for that they make vs warre vpō oure owne grounde Agayn there
you that vve perish here As whoe wolde saye are not we your Disciples and seruantes are not you our I orde and Maister is not the cause yours is not all our trust and hope in you how chaunceth it then that you sleepe and suffer vs to be thus tossed and tombled as yf we appertained nothing vnto you with this affection prayed Esaye when he sayed Attend o Lord from heauen looke hither from the holie habitation of thy glorie where is thy zeale where is thy fortitude where is the multitude of thy mercifull bowelles Haue they shutt thē selues vp nowe towardes me thow art our father Abraham hathe not knowen vs and Israel hathe bene ignorant of vs thow art our father o lord turne thy selfe about for thy seruantes sake for loue of the trybe of thyne inheritance Thus I say we must call vpon God thus we must awaken hym when he seemeth to sleepe in our miseries with earnest with deuoute with continuall prayer allwayes hauing in our mynde that moste comfortable parable of Christ wherin he sayeth that yf we should come to our neighboures dore and knocke at mydnyght to boro we some bread when he were in bedde with his children moste 〈◊〉 the to ryse yet yf we perseuer in asking beating at his dore still thoughe he were not our freend yet woulde he ryse at lengthe and geeue vs our demaunde therby at least to be rydde of our cryeing And how much more will God doe this sayeth Christ who bothe louethe vs and tenderethe our case moste mercyfullye But yet heere is one thing to be noted in this matter and that is that Christ suffered the shyppe almoste to be couered with waues as the Euangelist sayeth before he wold awake therby to signifie that the measure of temptationes is to be left onelie vnto hym selfe yt is sufficient for vs to rest vpon the Apostles woordes He is faithfull and therfore he vvill not suffer vs to be tempted aboue our flrengthe VVe may not examine or mistruste his doeyngs Wee maye not inquire why doth he this or why suffereth he that or how long will he permitt these euills to raygne God is a great God in all his doeyngs and when he fendeth tribulation he sendeth a great deale together to the ende he maye shewe his great power in deliueringe vs and recompence it after with greate measure of cōfort His tēptatiōs often times doe goe very deepe therby to trye the verie hartes and reynes of men He wet farre with Elias when he caused hym to flye into a mountaine and there moste desirous of deathe to saye They haue kylled all thy prophettes o Lord and I am left alone and novv they seek to kyll me also He went farre with Dauid when he made hym crie out why doest thou turne thy face away from me o Lorde whye doest thou forget my pouertic and tribulation And in an other place againe I sayed withe my selfe in the excesse of my minde I am cast out from the face of thy eyes o Lord. God went farre with the Apostles when he enforced one of them to vvryte we will not haue you ignorant brethren of our tribulatiō in Asia wherein we were oppressed aboue all measure aboue all strengthe in so much as it lothed vs to lyue any longer But yet aboue all others he went furthest with his owne deare sonne when he constrayned hym to vtter those pityfull and moste lamentable woordes vpon the crosse My God my God vvhy hast thou for saken me VVho can now complayne of any proofe or temptation what soeuer layd vpō hym seing God vvolde goe so farre with his owne deare onelie sonne Heereof then enseweth the thyrd thing necessarie vnto vs in tribulation whiche is magnanimitie grounded vpon astrong and inuincible faithe of gods assistāce and of our 〈◊〉 deliuerance how long soeuer he delay the matter how terrible soeuer the storme doe seeme for the tyme. This God requireth at our handes as maye be seene by the example of the disciples whoe cried not vve perishe before the waues had couered the ship as S. Mathew writeth and yet Christ sayed vnto them vbi est fides vestra where is your faithe S. Peter also was not a fearde vntill he was almoste vndet water as the same Euangelist recordeth and yet Christ reprehended him sayeing thou man of litle faythe vvhy diddest thou doubte VVhat then must vve doe in this case deare brother surelie we must putt on that magnanimous faithe of valiant king Dauid whoe vpō the moste assured trust he had of gods assistāce sayed In deo meo transgrediar murum In the helpe of my God I vvill goe throughe a vvall Of which inuincible faithe S. Paul was also when he sayed Omnia possum in eo qui me 〈◊〉 I can doe all thinges in hym that comforteh and strengtheneth me Nothing is vnpossible nothing is to harde for me by his assistance VVe must be as the scripture sayeth quasi leo confidens absque terrore Lyke a bolde and confident lion whiche is without terrour that is we must not be astonyed at anye tempest anye tribulation anye aduersitie we must saye withe the prophet Dauid experienced in these matters I will not feare many thousandes of people that shoulde enuirone or beseyge me together If I shoulde walke amyddest the shadowe of deathe I will not feare If whole armies should stand agaynst me yet my harte should not tremble My hope is in God and therfore I vvill not feare what man can doe vnto me God is my ayder and I will not feare what fleshe can doe vnto me God is my helper and protector and therfore I will despise and contemne myne enemyes And an other prophet in lyke sense Beholde God is my sauioure and therfore vvill I deale confidentlie vvill not feare These were the speeches of holye prophettes of men that knew well what they sayed and had often tasted of affliction them selues and therfore coulde saye of their owne experience how infallible gods assistance is therin To this supreme courage magnanimitie and Christian fortitude the scripture exhorteth vs when it sayeth Yf the spirite of one that is in authoritie doe ryse againste thee see thou yeelde not from thy place vnto hym And agayn an other scripture saithe striue for iustice euen to the losse of thy lyfe and stand for equitie vnto deathe it selfe and God shall euerthrow thyne enemyes for thee And Christ hym selfe yet more effectuallie recōmendeth this matter in these woordes I saye vnto you my freendes be not a fearde of them which kyll the body and afterwarde haue nothing els to doe against you And S. Peter addeth further neque conturbemini That is doe not onelie not feare them but whiche is lesse doe not so muche as be troubled for all that fleshe bloode can doe agaynst you Christ goeth further
yf a man could touche the verie pulse of all those whoe refuse or neglect or differre this resolution he should finde the foundation therof to be the loue of this world what soeuer other excuse they pretended besides The noble men of lewrie pretended feare to be the cause whye they could not resolue to confesse Christ openlie but S. Iohn that felt their pulse vttereth the true cause to haue bene for that they loued the glorie of men more than the glorie of God Demas that forsooke S. Paul in his bandes euen a litle before his deathe pretended an other cause of his departure to Thessalonica but S. Paul sayeth it was quia diligebat hoc 〈◊〉 For that he loued this world So that this is a generall and vniuersall impediment and more in deede dispersed than owtwardlye appeareth for that it bringeth foorthe diuers other excuses therby to couer her selfe in many men This may be confirmed by that moste excellent parable of Christ recorded by threEuāgelistes of the three sortes of men which are to be damned and the three causes of their damnatiō wherof the third and last moste generall including as it were bothe the rest is the loue of this worlde For the first sorte of men are compared to a highe waye where all seed of lyfe that is sowen ether withereth presentlye or els is eaten vp by the byrdes of the ayer that is as Christ expoundeth it by the deuill in careles men that contemne what soeuer is sayd vnto thē as infidels heretikes and other suche obstinate and contemptuous people The second sorte are compared to rockye groundes in which for lacke of depe roote the seed cōtinuethe not wherby are signified light vncōstāt men that now choppe in now rūne owte now are feruēt by by keye colde againe so Ī time of tēptatio they are gone The third sorte are cōpared to a feeld where the seed groweth vp but yet there are so many thornes on the same whiche Christ expoundeth to be the cares troubles miseries deceyuable vanities of this life as the good corne is choked vp and bringeth foorthe no fruite By whiche last woordes our Sauiour signifieth that whersoeuer the doctrine of Christ groweth vp yet bringeth not foorthe due fruite that is whersoeuer it is receaued and imbraced as it is among all Christians yet bringethe not foorthe good lyfe there the cause is for that it is choked with the vanities of this world This is a parable of maruailous greate importance as may appeare bothe for that Christ after the recitall therof cryed owt withe a lowde voyce He that hathe eares to heare let him heare As also for that he expounded it hym selfe in secrete onelie to his Disciples And principallie for that before the exposition therof he vsed such a solemne preface sayeing to you it is geuen to knovve the mysteries if the kingdome of heauen but to others not for that they seyng doe not see and hearing doe not heare nor vnderstand VVherby Christ signisieth that the vnderstanding of this parable among others is of singular importance for conceauing the true mysteries of the kyngdome of heauē that many are blinde which seeme to see and many deafe ignorant that seeme to heare and knowe for that they vnderstand not well the mysteries of this parable For which cause also Christ maketh this conclusion before he beginnethe to expounde the parable Happie are your eyes that see and blessed are your eares that heare After whiche woordes he beginneth his exposition withe this admonition Vos ergo audite parabolam Doe you therfore heare and vnderstand this parable And for that this parable dothe cōtayne and touche so much in deede as may or needeth be sayed for remouinge of this greate and daungerous impedimēt of worldly loue I meane to staye my selfe onelye vppon the explication therof in this place and will declare the force and truthe of certaine woordes heere vttered by Christ of the world and worldlie pleasures and for some order and methodes sake I will drawe all to these six pointes foloweing First how in what sense all the world and commodities therof are vanities and of no value as Christ heere signifieth and cōsequentlie ought not to be an impediment to lett vs from so great a matter as the kyngdome of heauen and seruing of God is Sccondlie how they are not onelye vanities and tryfles in them selues but also Deceptions as Christ sayeth that is deceytes not performing to vs in deede those litle tryfles which they doe promis Thyrdlie how they are spinae that is princking thornes as Christ sayeth thoghe they seeme to worldly men to be most sweet and pleasant Fowerthlye how they are aerumnae that is my seryes and afflictions as also Christs woordes are Fyuethlie quomodo suffocant how they strangle or choke vs as Christ affirmeth Sixthelie how we may vse them notwithstanding without these daungers and euills and to our greate comfort gayne and preferment And touching the first I doe not see how it may be better proued that all the pleasures and goodsie shewes of this world are vanities as Christ heere sayeth than to alleage the testimonie of one whiche hathe proued them all that is of one whiche speakethe not of speculation but of his owne proofe and practise And this is kyng Salomō of whome the scripture reportethe wounderfull matters touching his peace prosperitie riches glorie in this world as that all the kynges of the earthe desired to see his face for his wisdome and renowmed felicitie that all the princes lyuing besides were not lyke hym in wealthe that he had six hundred sixtie and six talents of golde which is an infinite summe brought hym in yerelie besides all other that he had from the kynges of Arabia and other princes that siluer was as plentifull withe hym as heapes of stones and not esteemed for the greate store and abundance he had therof that his plate and Iewelles had no ende that his seat of maiestie with stooles lyons to beare it vp and other furniture was of golde passing all other kyngely seates in the world that his pretious apparell and armoure were infinite that he had all the kinges from the riuer of the philistians vnto Egypt to serue hym that he had fortie thowsand horses in his stables to ride and twelue thousand chariottes with horses and other furniture redye to them for his vse that he had two hundred speares of golde borne before hym and six hundred crownes of golde bestowed in euerie speare as also three hundred buckelers and three hundred crownes of golde bestowed in the guylding of euery buckler that he spent euerye daye in his howse a thowsand nyne hundred thirtie seuen quarters of meale and flower thirtie oxen with a hundred wethers beside all other fleshe that he had seuen hundred wiues as queenes and three hundred
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
no dovvbt to delite so in it as men doe It is a straunge thing to see hovv contrarie the Iudgementes of God are to the Iudgementes of meÌ„ The people of Israel vvolde needes haue a kyng as I haue sayd and they thought God vvolde haue geuen theÌ„ presentlie some great mightie prince to rule ouer them but he chose ovvte a poore felovve that sought asses aboute the couÌ„trie After that vvhen God vvolde displace this man agayne for his sinnes he sent Samuel to anoynt one of I say his sonnes being come to the house I say brought foorthe his eldest sonne Eliab a lustie taule felovve thinkyng hym in deed most fytte to gouerne but God answered respect not his countenance nor hys taulnes of personage for I haue reiected hym nor doe I iudge according to the countenance of man After that I say brought in his second sonne Abinadab and after hym Samma and so the rest vntill he had shewed hym seuen of his sonnes All whiche being refused by Samuel they maruayled and sayde there was no moe left but onelye a litle read headed boye that kept the sheep called Dauid whiche Samuel caused to be sent for And as sone as he came in sight God sayd to Samuel this is the man that I haue chosen VVhen the Messias was promised vnto the Iewes to be a king they imagined presentlie according to theyr worldlye wisdome that he should be some great prince and therfore they refused Christ that came in pouertie Iames and Iohn being yet but carnall seing the Samaritanes coÌ„temptuouslie to refuse Christes disciples sent to them and knoweing what Christ was thoght streightwaye that he must in reuenge haue called downe fyre from heauen to consume them But Christ rebuked them sayeing you knovv not of vvhat spirit you are The Apostles preachyng the crosse and necessitie of suffering to the wyse Gentiles and Philosophers were thought presentlye fooles for theyr labours Festus the Emperours lieutenant hearing paul to speake so muche of abandoning the world and foloweing Christ sayd he was madde Finallie this is the fashion of all worldlie wyse men to condemne the wisdome of Christ and of his saints For so the holye scripture reporteth of theyrowne coÌ„fession being now in place of torment nos insensati vitam illorum aestimabamus insaniam we fond men esteemed the liues of Saintes as madnes VVherfore this is also great vanitie as I haue sayde to make suche accoumpt of worldlye wisdome which is not onelye folye but also madnes by the testimonie of the holye ghoste hym selfe VVhoe would not thinke but that the wyse men of this world were the fittest to be chosen to doe Christ seruice in his churche Yet S. Paul saythe non mul i sapientes secundum carnem God hathe not chosen many wyse men according to the fleshe VVhoe wold not thinke but that a worldlye wyse man might easilye also make a wyse Christian yet S. Paul saythe no except first he become a foole 〈◊〉 fiat vt sit sapiens If any man seeme wise amongest you let hym become a foole to the ende he may be made wyse Vayne then and of no account is the wisdome of this world except it be subiect to the wisdome of God The fyfthe vanitie belonging to pryde of lyfe is corporall beautie wherof the wyseman saythe vayne is beautie and deceaueable is the grace of countynance VVherof also king Dauid vnderstoode properlie wheÌ„ he sayde Turne aâ—…vaye my eyes o lord that they beholde not vanitie This is a singular great vanitie daungerous and deceatfull but yet greatlie esteemed of the children of men whose propertie is to loue vanitie as the prophet say the. Beautie is compared by holie men to a painted snake whiche is fayre without and full of deadlye poyson within If a man dyd consider what infinite ruynes and destructions haue come by ouer lyght geuing credit therunto he wolde beware of yt And yf he remembred what foule drosse lyethe vnder a fayre skynne he wolde litle be in loue therwith saythe one father God hathe imparted certaine sparckes of beautie vnto his creatures therby to drawe vs to the confideration and loue of hys owne beautie wherof the other is but a shadow euen as a man fynding a litle issue of water maye seek owt the fouÌ„tane therby or happenyng vpon a small vaine of golde may therby come to the whole mynne it selfe But we lyke babes delyte our selues onelye withe the fayre couer of the booke and neuer doe consider what is writen therin In all fayre creatures that man dothe beholde he ought to reade this say the one father that yf God could make a peece of earthe so fayre and louelie withe imparting vnto yt some litle sparke of his beautie how infinite fayre is he hym selfe and how woorthye of all loue and admiration And how happye shall we be wheÌ„ we shall come to enioye his beautifull presence wherof now all creatures doe take theyr beautie If we wolde exercise our selues in these maner of cogitations We might easilye keepe oure hartes pure and vnspotted before God in beholding the beautie of his creatures But for that we vse not this passage froÌ„ the creature to the creator but doe rest onelye in the eternall appearance of a deceatfull face letting goe the brydle to foule cogitations and setting willfully on fyre our owne concupiscences hence is it that infinite men doe peryshe daylie by occasion of this fond vanitie I call it fond for that euerie chylde may discrie the deceate and vahitie therof For take the fairest face in the world wherwithe infinite folishe men fall in loue vpon the sight and rase yt ouer but with a litle scrache and all the matter of loue is gone lett there come but an Ague all this goodly beautie is distroyed lett the soule departe but one halfe hower from the bodye and this louing face is vglye to looke on lett yt lye but two dayes in the graue and those whiche were so hote in loue withe yt before will skarse abyde to beholde yt or come neare yt And yf none of those things happen vnto yt yet quicklie cometh on olde age which riueleth the skinne draweth in the eyes setteth owt the teethe and so disfigurethe the whole visage as yt becometh more contemptible now than it was beautifull and alluringe before And what then can be more vanitie than this VVhat more madnesse than ether to take pride of it yf I 〈◊〉 it my selfe or to endaunger my soule for yt yf I see it in others The sixthe vanitie belonging to pryde of lyfe is the glorie of fyne apparell against whiche the scripture saythe In vestitu ne gloriaris vnque See thou neuer take glorie in apparelle Of all vanities this is the greatest which we see so common among men of this worlde If Adam had neuer fallen we had neuer vsed apparell For that apparell was deuised to couer our shame of
number the hurtes and discontentations that daylie ensewe vpon vs from our neighboures ne calleth vs into law for our goodes an other pursueth vs for our life a third by slaūder impugueth our good name one afflicteth vs by hatred an other by enuie an other by flatterie an other by deceyte an other by reuēge an other by false witnes an other by open armes There are not so many dayes nor howres in our lyues as there are miseries and contrarieties in the same And further than this the euill hathe this prerogatiue aboue the good in our lyfe that one defect onelie ouerwhelmeth and drowneth a greate number of good things together as yf a man had all the felicities heaped together which this world could yeeld yet had but one toothe out of tune all the other pleasures wolde not make him merie Heerof you haue a cleare exāple in Aman cheefe counsailer of king Assuerus who for that Mardochaeus the Iewe dyd not ryse to him whē he went by nor dyd honour hym as other mē dyd he sayde to his wyfe freendes that all his other felicities were nothing in respect of this one afflictiō Add now to this the miserie of darkenes blindenes wherin worldlie men liue as in parte I haue touched before most fitlie prefigured by the palpable darkenes of Egypte wherin no man could see his neighboure no man could see his worke no mā could see his waie such is the darkenes wherin worldlie mē walke They haue eyes but they see not sayth Christ that is thoughe they haue eyes to see the matters of this world yet they are blinde for that they see not the things they should see in deed The children of this world are wyser in their generatiō than the childrē of light But that is onelie in matters of this world in matters of darkenes not in matters of light wherof they are no children for that the carnall man vnderstādeth not the thinges which are of God VValke ouer the world you shall finde men as sharp eyed as Egles in thinges of earthe but the same men as blinde as betles in matters of heauen heerof ensewe those lamentable effectes that we see daylie of mans lawes so carefullie respected and godes commaundementes so contemptuouslie reiected of earthlie goods sought for and heauenlie goodes not thought vpon of so muche trauayle taken for the bodye so litle care vsed for the soule Finallie yf you will see in vvhat greate blindenes the world dothe lyue remember that S. Paul cōming from a worldlinge to be a good Christain had skales taken from his eyes by Ananias whiche couered his sight before when he was in his pride and ruffe of the world Beside all these miseries there is yet an other miserie greater in some respect than the former and that is the infinite number of temptations of snares of intisementes in the world wherby men are drawen to perdition daylie Athanasius writeth of S. Anthonie the heremite that God reuealed vnto hym one daye the state of the world and he sawe it all hanged full of nettes in euery corner and deuilles sitting by to watche the same The prophet Dauid to signifie the verie same thing that is the infinite multitude of snares in this worlde sayeth God shall rayne snares vpon sinners that is God shall permit wicked men to fall into snares which are as plentyfull in the world as are the droppes of rayne which fall dovvne from heauen Euerie thing almoste is a deadly snare vnto a carnall loo se harted mā Euerie sight that he seeth euery vvoord that he heareth euery thought that he cōceaueth his youthe his age his freendes his enemies his honoure his disgrace his riches his Pouertie his compagnie keeping his prosperitie his aduersitie his meate that he eateth his apparell that he vveareth all are snares to dravve hym to destruction that is not vvatchefull Of this then and of the blyndenes declared before dothe folow the last and greatest miserie of all whiche can be in this lyfe And that is the facilitie wherby worldlie mē doe runne into sinne For truclie sayeth the scripture miseros facit populos peccatum Sinne is the thing that maketh people miserable And yet how easilie men of the worlde doe committ sinne how litle scruple they make of the matter Iob signifieth vhen talking of suche a man he sayeth bibit quasi aquam iniquitatem He suppeth vp sinne as it were water that is with as great facilitie custome and ease passeth he downe any kynde of sinne that is offered him as a man drinketh water when he is a thirst He that will not beleeue the sayeing of Iob let hym proue alitle by his owne experiēce whether the matter be so or no let hym walke owt into the streetes beholde the doeinges of men vewe their behauioure consider what is done in shoppes in halles in consistories in iudgemente seates in palaces and in common meetinge places abroade what lyeinge what slanderinge what deceyuinge there is He shall finde that of all thinges vvherof men make anye accompt nothing is so litle accounted of as to sinne He shall see iustice solde veritie vvrested shame lost and equitie despised He shall see the Innocent condemned the guiltie deliuered the vvicked aduanced the vertuous oppressed He shall see manye theeues florishe manye vsurers beare greate swaye many murderers and extorsioners reuerēced honoured many fooles putt in authoritie and diuers vvhich haue nothing in them but the forme of men by reason of money to be placed in greate dignities for the gouernmēt of others He shall heare at euerie mans mouthe almoste vanitie pride detraction enuie deceyte dissimulatiō wantōnesse dissolution lyeing swearing periurie and blaspheming Finallie he shall see the moste parte of men to gouerne them selues absolutelie euen as beastes doe by the motion of there passions not by lawe of iustice reason religion or vertue Of this dothe ensue the fiueth point that Christ toucheth in his parable and whiche I promised heere to handle to witt that the loue of this world choketh vp and strangleth euerie man whome it possesseth from all celestiall and spirituall lyfe for that it filleth hym with a playne contrarie spirite to the spirite of God The Apostle faieth Si quis spiritum Christi non habet hic non est eius Yf any man haue not the spirit of Christ this felow belongeth not vnto hym Now how contrarie the spirite of Christ and the spirite of the worlde ys maye appeare by the twelue fruites of Christs spirite reckened vpp by S. Paul vnto the Galathians to witt Charitie whiche is the roote and mother of all good woorkes Ioye in seruing God peace or tranquilitie of minde in the stormes of this worlde Patience in aduersitie Longanimitie in expecting our rewarde Bonytye in hurting noman Benignitie in sweete behauioure Gentlenes in occasion geuen of anger Faythefullnes in performing our
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
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
he ys neare at hand Novv is the time acceptable novv is the day of saluatiō sayeth S. Paul Novv is God to be fovvnd and neare at hand to embrace all them that truelie turne vnto hym and make firme resolution of vertuous lyfe hereafter If we deferre this tyme we haue no warrant that he will ether call vs or receyue vs heerafter but rather many threates to the contrarie as hath bene shewed VVherfore I will ende with this one sentence of S. Austen that he is bothe a careles and most graceles man whiche knoweing all this will venture notwitstanding the eternitie of his saluation and damnation vpon the doubtfull euent of his finall repentance Of three other impedimentes that hynder men from resolution vuhiche are slothe negligence and hardnes of harte CHAP. VI. BEsides all impedimentes which hytherto haue bene named there are yet diuers other to be founde yf a man could examine the particular cōsciences of all suche as doe not resolue But these three heere mentioned and to be handeled in this chapiter are so publique knowen as I may not passe them ouer without discouering the same for that many tymes men are euill affected and know not their owne diseases the onelie declaration whereof to suche as are desirous of their owne healthe is sufficient to auoyde the daunger of the sickenes First then the impediment of slouthe is a great and ordinarie let of resolution to many men but especiallie in ydle and delicate people whose lyfe hathe bene in all ease rest and therfore doe persuade them selues that they can take no paines nor abyde no hardnes thoghe neuer so fayne they wolde Of whiche S. Paul sayeth that nise people shall not inherite the kyngdome of heauen These men will confesse to be true as muche more than is sayd before and that they wolde also gladlie put the same in executiō but that they can not Their bodies may not beare it they can not fast they can not watche they can not praye They can not leaue their disportes recreations and merye companions they should dye presentlye as they saye with melancholy yf they dyd it yet in their hartes they desire forsoothe that they could doe the same whiche seyng they can not no doubt say they God will accept our good desires But 〈◊〉 them hearken a litle what the scripture sayeth hereof desires do kyll the slothefull man sayeth Salomon his handes will not fall to any woorke all the daye long he coueteth and desireth but he that is iust will doe will not cesse Take the slothefull and vnprofitable seruant sayeth Christ and flyng hym into vtter darkenes where shal be weeping and gnashyng of teethe And when he passed by the way and founde a figge tree with leaues without fruit VVhich fignified desyres without woorkes he gaue it presetlie an euerlasting curse Finallie the prophet Dauid detesteth those men and sayeth also they are detested of God qui in labore hominum non sunt which are not in the laboures of men Of this fountaine of slouthe do proceede many effectes that hynder the slothefull from resolution And the first is a certaine heauynes and sleepie drow sines towardes all goodnes according as the scripture sayeth pigredo immittit soporem slouthe doeth bryng drowsines For which cause S. Paule sayeth surge qui dormis arise thou which art a sleepe and Christ crieth owt so often videte vigilate looke about you and wache You shall see many men in the world with whome if you talke of a cowe or a calfe of a fatt oxe of a pece of ground or the lyke they can bothe heare and talke willinglye and freshelie but yf yow reason with them of their saluation and their inheritāce in the kyngdome of heauen they answere not at all but will heare as yf they were in a dreame Of these men then sayeth the wyse man how lōg wilt thou sleepe 〈◊〉 slouthefull felow when wilt thou arise owt of thy dreame A litle yet wilt thou sleepe a litle longer wilt thou slumber a litle wilt thou close thy handes together and take rest and so prouertie shall hasten vpon thee as a running poste and beggarye as an armed man shall take and possesse thee The secōd effect of slouthe is fond feare of paines and labour and casting of dowtes where none be according as the scripture sayeth pigrum deiicīt timor feare discourageth the sloth efull man And the prophet sayeth of the lyke they shake for feare vvhere there is no feare These men doe frame vnto them selues straunge imaginations of the seruice of God and daungerous euentes yf they should folow the same One sayeth If I should fast muche it wolde without dowte corrupt my bloode An other sayeth yf I should pray and be bareheaded muche I should dye moste certainlie with reume A third sayeth yf I should kepe account of all my sinnes to confesse thē it wolde quicklie kill me with sadnes And yet all this is nothing els but slouthe as the scripture testifieth in theese woordes Dicit piger leo est foris in medio platearum occidendus sum The flouthefull man sayeth sitting still in his house ther is a lyon withoute if I should goe oute of doores to labour I should certainlie be slayne in the middest of the streetes A third effect of slouthe is pusillanimitie faintnes of hart wherby the slouthefull mā is ouerthrowen discouraged by euery litle contrarietie or difficultie whiche he findeth in vertue or whiche he imagineth to finde therein VVhich the scripture signifieth whē it sayeth in lapide luteo lapidatus est piger the slouthefull mā is stoned to death with a stone of durt that is he is ouerthrowne with a difficultie of no importance Agayne De stercore boum lapidatus est piger the slouthefull man is stoned dead with the dung of oxen whiche commonlie is of matter so soft as it can hurt no man A fowerth effect of slouthe is ydle lazynes whiche we see in many men that will talke consult of this and that about their amendement but will execute nothing VVhiche is moste fytlie expressed by the holie ghoste in these woordes Sicut ostium vertitur in cardine suo ita piger in tectulo suo As a dore is tossed in and owte vpon his hyngells so is a slouthefull man lieing lazelie vpō his bedde And agayne 〈◊〉 non vult piger A slothefull man will and will not that is he turneth him selfe to fro in his bedde and betwene willinge and nilling he doeth nothing And yet further in an other place the scripture describeth this lazynesse sayeing the slothefull man 〈◊〉 〈◊〉 handes vnder his girdle and will not vouchesafe to life them vp to his mouthe for that it is painfull All these many more are the effectes of slouthe but theese fower especiallie haue I thought good to touche