compasse of denial or coÌ„tradiction And truly no one thing in al this storie of Iesus life doth more establish the certaintie of his being the true Messias then that Iohn Baptiste whos wisdome learning vertue and rare sanctitie is confessed and recorded by the writings of al our aduersaries should refuse the honour of Messias offred to hym self and lay it vpoÌ„ Iesus as also should direct thos disciples that depended of hym to the only folowing and embrasing of Iesus doctrine Which is most euideÌ„tly prooued that he did for that fo so many folowers and disciples as hym self had no one appeared euer after that was not a ChristiaÌ„ WHEN Iesus was baptised he beganne to preache his whole doctrine was directed to the manifestation of his Fathers will and amendment of mans life It tended all to this one ground and principle thou shalt loue thy Lord vvith all thy soule and thy neyghbour as thy self It was plaine easie perspicuous and euideÌ„t though it treated of most high mysteries It had nether poÌ„pe nor pride of Rhetorical wordes nor flattering of mans wickednes as the doctrine of manie Philosophers had Neither consisted it of vnpro ficable externall ceremonies is the later obseruations of the Iewishe laye did nor was it fraught with carnalitie and spirit of this world as the Turkishe Alcoran and other sectaries doctrine is But all was simplicitie all was spirit all was trueth all was honestie all was humilitie all was charitie It tooke awaye or disanulled no one perfecte or spirituall point of Moyses lawe but rather reuiued interpreted fulfilled and made perfect the same For wheras that commannded external obseruance this added also internall obedience Whereas that said loue your frieÌ„des this adioyned loue also your enemies Wheras that commaunded we should not kill this further commaundeth to speake no angrie wordes Wheras that prohibeted to committ actual adulterie this also forbiddeth to couet in minde Wheras that said take no interest or vsurie of a Iewe that is thy couÌ„trie-man this saieth take it of no man what soeuer Wheras that accoumpted euerie Iewe only to be thy neyghbour this teacheth euery person liuing to be thy brother Wheras that taught thee to offer vp a calse or a sheepe or an oxe for thy finnes this instructeth thee to offer vp a contrite harte in the blood of hym that died for all with a firme purpose of amendement of life And finallie this doctrine tendeth whollie to the true sincere perfect seruice of God thy Lord that made and redeemed thee to th' exaltatioÌ„ of his onlie name power goodnes and glorie to the depression of mans pride by discouering his miserie to the contempt of this world and vaine pompe therof to the mortification and subdueing of our sensuall appetit to the true loue and vnfeigned charitie of our neighbour to the stirring vp of our spirit to celestiall cogitations to peace of conscience tranquilitie of mynde puritie of bodie consolation of our soule And in one word to reduce mankvnd againe to a certaine estate of innocencie simplicitie and Angelicall sanctitie vpon earth with his eye fixed onlie in th' eternall inheretaunce of Gods kingdome in heauen THIS was the doctrine deliuered by Iesus which is the same that Gods Prophets fortolde should be deliuered by the Messias And as for his life and conuersation by the testimony of his greatest aduersaries it was more admirable then his doctrine his life being a most liuely table wherin the perfection of al his doctrine was expressed A man of such grauitie as neuer in his life he was noted to laugh of such humilitie as being the sonne of God he scarse vsed in this world the dignitie of a seruaÌ„t of such sweet and mylde behauiour as al the iniuries of his ennemies neuer wreested from him one angry word Finally he was such an one as he was described by Esaie so many ages before he was borne in thes wordes he shal not crye nor contend nor shal any nan heare his voice in the streete he shal not crush a broken reade nor tread out a litle flaxe that lieth smoking on the grounde And an other Prophet not long after hym brake foorth into this speech vpoÌ„ consideratioÌ„ of the behaueour that should be in the Messias Reioyse thou daughter of Sion trjumphe thou daughter of Ierusalem for beholde thy king shal come vnto the thy iust sauiour he is poore and humble c. And as thes Prophets did foretel the vertue sanctetie of the Messias so the deuils theÌ„ selues could not but confesse the same to haue bene fulfilled in the person of Iesus as is most euident by the testimony of Porphyrie a professed enemie of the Christian name Who after consideration of diuers Oracles vttered by his Idoles touching Iesus he breaketh into this confession It is exceeding vvonderful vvhat testimonie the Gods doe gyue of the singuler pietie and sanctitie of Iesus for vvhich they auovvch hym revvarded vvith iÌ„mortalitie but yet thes ChristiaÌ„s are deceyued in calling him God Thus muche writeth Porphyrie And last of al Iosephê° the Iewe that was borne imediatlie after hym writeth of hym thus Ther vvas at this tyme one Iesus a vvise man if it be laufull to cal hym a man a vvorker of most vvonderful miracles and a Maister and teacher of al such men as vvillingly vvere content to embrase the truth IN WHICH testimonie of Iosephus we see mention also of Iesus miracles which is the next thing wherof we are to consider And as Iosephus in this place being a Iewe beareth witnes that Iesus performed many straunge miracles so most apparantly and according to the interpretation of Iosephus in this place were the same miracles fortolde by the Prophetes of God that they should be done by the true Messias So Esaie in his 35. chapter describeth at large how the Messias at his coming shal declare his commission by gyuing sight to the blind hearing to the deafe speech to the dombe agilitie of body to the Lame CrippleÌ„ And that which is more maruailous God reuealed this point very particularly to the Gentiles by the Sibyles among who one of them wrote thus of Christ to come as Lactantius recordeth He shal doe al by his only vvord he shal cure al infirmities he shal raise the dead he shal make the lame to runne skippe the deafe shal heare the blind shal see the dombe speake In fiue loaues and tvvo fishes fiue thousand persons shalve satisfied and the fragmentes shal fil tvvelue baskets to the hope of many He shal commande the vvindes and vvalke vpoÌ„ the furious sea vvith his feete of peace And after diuers other greeke verses to this purpose she coÌ„cludeth in thes wordes MeÌ„ shal saie that I am a madde and lying Prophetesse but vvhen at thes things shal come to passe then remember mee for then shal no man say more that I vvas a liar but rather the
placed to be despised and not to be honoured How great honour was that trow you which he did to Abraham in the sight of so many kings and princes of the earth as of Pharao Abimelech Melchiseedech and others How great honour was that he did to Moyses in the face of Pharao and of al his court by the wonderful signes that he wrought by him What excessiue honour was that he did to holie Iosue when in the sight of al his armie he stayed the sunne and Moone in the middest of the firmament at Iosues appointement obeying therein as the scripture saieth to the voice of a man what honour was that he did to Esay in the preface sight of king Ezechias whē he made the sunne to goe backe tenne degrees in the heauens what honour was that he did to helias in the sight of wicked Achab when he yelded the heauens into his hands and willed him to say that neither raine nor dew should fal vpon the ground for certain yeres but by the wordes of his mouth onely what honour was that he did to Elizeus in the sight of Naaman the noble Syrian whom he cured onelie by his word from the leprosie whos bones also after his death raised vp by onelie touching the dead to life inallie not to alleage more examples herein what singular honour was that he gaue to al the Apostles of his sonne that as many as euer they laid handes on were healed from al infirmities as S. Luke affirmeth Nay which is yet more the verie girdles and napkins of S. Paul did the same effect and yet more then that also so many as came within the onelie shadow of S. Peter were healed from their diseases Is not this maruailous honour euen in this life was there euer Monarch prince or potentate of the world that could vaunt of such points of honor And if Christ did this to his seruantes euen in this world whereof notwithstanding he saith his kingdome was not what honour shal we think he hath resesued for the life to come where his kingdome shal be in al fulnes and where al his seruants shal be crouned as eternal kings with him Lastlie for some further declaration of this matter and for expressing th' incomparable excellencie of heauenlie blisse some diuines doe vse a consideration of the three different places wherunto man by his creation is ordained albeit in al pointes it be not necessarie to hold the same iust proportion The first of which places is our mothers wombe the second this present world the third is coelum Empireum which is the place of blisse in the life to come Now in these three places say the learned we must hold some like proportion by al reason betwene the third and second place as we see sensiblie to be obserued betwene the second and first So that in what proportion the second doeth differ from the first in like measure must the third be different from the second on rather much more for that eternal and heauēly thinges doe exceede al comparison of trāsitorie thinges amōg themselues By this proportion then we must say for exāple sake that as farre as the whole world doth passe the wombe of one priuate woman so much in al beautie delites and Maiestie doth the place of heauēlie blisse passe al this whole world with the ornamentes therof And as much as a man liuing in the world doth exceede a child in his mothers bellie for strength of bodie beautie wit vnderstāding learning and knowledge so much and farre more doth a Saint in heauen passe al men of this world in al these excellencies and infinite more besides And looke how great horrour a mā of perfect age would conceaue to returne into his mothers wombe againe so much and farre greater would a glorified soule haue to come back from that eternal blisse into this vale of miserie The nine moneths also of life in the mothers wombe are not so litle in respect of any mans age in the world as is the longest life vpon earth in respect of euerlasting life in heauen Nor the blindenesse ignorance and other miseries of the child in his mothers wombe are any way to be compared to the cecitie darknes folie other calamities of this life in respect of the cleare light most excellent knowledge deuine vnderstāding other singuler prerogatiues of the Saints in heauen So that by al thes reasons laid together ther may a general coniecture be framed of the most infinit and incomprehensible excellencie of this reward wherof we treate BVT NOVV TO CONSIDER the same thing somewhat more in particular it is to be noted that this reward or glorie of heauen shal comprehend in it self two partes or members the one called essential belonging to the soule the other termed accidental belonging to the bodie The essential part consisteth in the vision or sight of God as afterward shal be shewed The accidental consisteth in the change and glorification of our flesh after the general resurrectiō wherby this corruptible bodie of ours shal put on incorruption as S. Paul sayeth and of mortal become immortal Al this flesh I say of ours that now is so combersom and aggreeueth the minde that now is infested with so many inconueniences subiect to so many mutations vexed with so many diseases defiled with so many corruptiōs replenished with so infinit miseries and calamities shal then be made glorious most perfect to endure for euer without change or mutation and to raigne with our soule euerlastinglie And for this purpose as diuines doe proue the same shal be endued with certaine excelles qualities and giftes from God which S. Anselm whom in this matter I wil folow doth reckon to be seuen to wit beautie agilitie fortitude penetrabilitie health pleasure perpetuitie Al which excellencies either doe want in the damned bodies or else their contraries are found therin And first of al concerning the priuiledge and high excellencie of beautie how singuler it shal be in the bodies glorified our Saueour him self in some part declareth when he sayeth At that daie shal the Iust shine as the sunne in the kingdome of their father A maruailouse speech and in humane sense almost incredible that our putrefied bodies should shine and become as cleare as the sunne Whereas in the contrarie part the bodies of the damned shal be as black and vglie as filth it self The second prerogatiue assigned to the bodies of the iust is agilitie or velocitie whereby their flesh is deliuered from al lumpish heuinesse wherwith it was pestered in this life and made as light as the Angels them selues which are spirits and doe passe from place to place with infinit swiftnesse as also doe ascend and descend of them selues against the nature of corruptible bodies whereas in the meane space the damned bodies shal be bound both hand
not of stone this will moue his affection We reade of Galen a profane and verie irreligious Phisitian who as hymself confesseth in a certaine place taking vpō hym to consider of the partes of mans bodie and fynding much wisdom in the order vse and dispositiō of the same sought first to gyue the praise and glorie therof to nature or to some other cause then to God But I processe of tyme being oppressed as it were with th' ey ceding greate wisdome cunning and prouidēce which he discouered in euerie least parcell and particle of mans bodie wherin nothing was redundāt nothing defectiue nothing possible to be added altered or better deuised he brake foorth into thes wordes Compono hic profecto cāticum in Creatoris nostri laudem quòd vltrà res suas ornare voluit melius quia vlla arte possent Here trulie doe I make a song in the praise of our Creator for that of his owne accorde it hath pleased hym to adorne and bewtifie his thinges better then by any arte possible it could be immagined Hereby then doth the Metaphisique gather and conclude most euidentlie that there is a God a Creator a most wise and powerfull artificer that made all thinges Such a one as exceedeth all boundes of nature and of humane habilitie For if all the world should ioyne together they could not make the least creature which we see in this world He concludeth also that the forsight and prouidence of this Creator is infinite for thinges to come in all eternitie finallie that his wisdome and cogitatiōs are inscrutable And albeit some tyme he reueile vnto vs some parte therof yet often againe we erre therin For which cause a wise heathē Platonick concludeth thus after long search aboute thes affaires I will praise God saith he in those thinges I vnderstand and I will admire hym in those which I vnderstande not For I see that my self oftentymes doe thinges wher in my seruantes are blinde and cōceaue no reason As also I haue sene litle children cast into the syar Iewels of greate price and their fathers writinges of greate learning and wisdome for that they were not of capacitie to vnderstāde the valure and worthines of the thing One argument more will I alleage of the Methaphisique grounded vpon th' immortalitie of mans soule which immortalitie is proued with one consent of all learned men as Plato alleageth for that it is a spirite and immaterial substance whose nature dependeth not of the state of our mortal bodie for so by experience we see daylie that in olde mē and withered sicklie bodies the minde and soule is more quicke cleere pregnant and liuelie then it was in youth when the bodie was most lustie The same also is proued by the vnquēcheable desyre which our mynde hath of learning knowledge wisdome other suche spiritual and immaterial thinges wheri her thirst by nature is so greate as it can not be satisfyed in this lýfe nether can the obiectes of sense and bodilie pleasures or any other commoditie or delight of this material world content or satiate the restles desyre of this im naterial crea ture Which is an euident argument to the Philosopher that some other obiect and contentatiō is prepared for her in an other world and that of such excellencie and supereminent perfectiō as it shall haue in it all wisdome all learnig all knowledg all bewtie ' and all other causes of loue ioye and contentation wherin our soule may rest for euer This being so saith the Philosopher that the soule and mynde of mā is immortall of necessitie it mast insue that an immortall Creator sent the same into our bodies and that to hym againe it must returne after her departure from this life here This was the true meaning in deede how soeuer some later interpreters haue misvnderstood the same of that aunciēt doctrine of old philosophers which Plutarche alleagethe out of Pythagoras and Plato afirming that all particuler soules of men came sent from one general and common soule of the whole world as sparcles from the fyar and beames from the common sunne and that after their separatiō from their bodies they shall returne againe to that general soule called Anima mundi the soule of the world for that it gyueth lyfe being to the world and so to remaine with that general soule eternallie This was the doctrine of olde philosophers which seemeth in deede to haue bene nothing els though deliueredi other wordes but that which Salomō hym self affirmeth in plainer spech spiritus redibit ad Deum qui dedit illum and our soule or spirit shall returne to God that gaue it vnto vs. And this may suffice for a taste of that which the Metaphysique or Supernatural philosopher can say for proof that there is a God THERE REMAINETH yet a third parte of humane wisdome or philosophie called Moral whose reasons and arguments for proofe of this veritie I haue of purpose referred to the last place for that they be more plaine and easie thē the former and more sensible to the capacitie of euerie simple and vnlearned reader For first of all he obserueth in the verie naturall inclination of man be his manners otherwise neuer so euel that there is a certaine propension and disposition to confesse some God or Deitie as by example he proueth in all nations were they neuer so fearce or barbarous yet alwayes cōfessed they some God by nature though no man did teach or instruct them therin The same is confirmed by the common vse of all heathens in lifting vp their eyes and handes to heauen in anie suddaine distresse that commeth vpon thē Which importeth that nature her self hath ingrated this feeling that there is a God Yea further he alleageth that by experience of all ages it hath bene proued that Atheistes them selues that is suche men as in their health and prosperitie for more libertie of sinful life would striue against the being of anie God when they came to die or fall into great miserie they of all other men would shew them selues most fearful of this God as Seneca declareth and as Suetonius sheweth in th' exāple of Calligula Whiche is a token that their conscience inforced them to beleeue a Godhead Nay Zeno the Philosopher was wont to saye that it seemed to hym a more substantial proofe of this veritie to heare an Atheist at his dying daye preache God frō a payre of galloes or other such place of miserie when he asketh God and nature forgyuenes thē to heare all the philosophers in the world dispute the poite for that at this instāte of death miserie it is lyke that suche good fellowes doe speake in earnest and sobrietie of spirite who before in their wantonesse impugned God ether of vanitie ambition sensualitie or dissimulation Now then when the Moral Philosopher hath proued by this natural inclination of
what maruelous and dreadful maiestie feare terrour thunder and sound of trumpets the ten commandements of God which containe the perfect forme of a vertuous life were pronounced by Angels vnto the people of Israel Which terrour and maiestie S. Paul applieth expressie to this meaning that we should greatly tremble to violate or transgresse this law which was deliuered with such circumstance of dread and horrour seing that the lawes of great princes potentates are exacted commonly and executed vpon the offendours with much more terrour then they were proclaimed Secondly the same in part may be conceyued if we consider what Iudge or Auditour we shal haue in this accompt Which S. Paul declareth plainly in thes words VVe must al be sommoned before the tribunal seate of Christ and euerie man receyue either good or euil according as he hath behaued him self vvbiles he liued vpon earth Which thing Christ hym self confirmeth in diuers parables when he promiseth to take accompt of al his talents lent vnto his seruants in this world And in S. Mathews Ghospel he expresseth the particuler maner of that accompt saing The Sonne of man shal come vvith his Angels in the glorie of his Father to take an accompt and then shal he giue vnto euerie man according to his vvorkes And yet more particularly and seuerely of the same matter and daie I saie vnto you that euerie idle vvord that men shal speake they shal giue accompt therof in the daie of iudgment By which speech of our Saueour we are admonished not only that we shal giue an accompt of our doinges but also that we shal yeeld the same to him self who saieth in an other place Ego sum Iudex testis I am both Iudge and witnes in this accompt We are instructed also that this accompt shal be most exact and exquisite not omitting the least errours and offenses that haue passed in our life That particuler reward or punishment shal be assigned to eche mā cōfourme to the qualitie of his accompt And finally that this accompt or day of reconning for declaration of the terrour maiestie that shal be vsed therin is called here by Christ a iudgment and tribunal wherin sentence of life or death is to be pronounced Of which iudgmente or accompting daye the scripture noteth vnto vs two kindes The first wherof is called a particuler iudgment for that it is exercised vpon euerie soule immediately after her departure from the bodie according to the wordes of holie S. Paul It is appointed for euery man once to die and after that to haue his iudgment The second is called a general iudgment for that it shal be executed vpō al the world together at the last daie when mankinde shal be translated from this terrestrial habitation And of this iudgement are to be vnderstood aswel thos former wordes of Christ touching his cōming in glorie as also infinite other places and passages of Scripture which doe forewarne and admonish vs of this most dreadful daie And albeit in the first particuler iudgment eche soule that departeth hence receyueth an irrevocable sentence either of life or death eternal as may appeare by the examples of Lazarus and of the riche glutton wherof the one was determined to euerlasting repose and the other to eternal torments immediatly vpon their separation from this world yet are ther alleaged by the holie Saintes of God diuers most cleare facile and euident reasons why his diuine wisdome besides that first priuate and particuler daie of trial hath ordained also this second which shal be publicke manifest and vniuersal The first wherof is that the bodie of man rising from his sepulcher at that daie may be partaker of eternal punishment or glorie with the soule euen as in this life it was participant of the vertues or vices which the soule did exercise The second reason is for that as Christ was contemptible in this world and dishonoured publiquily and put to confusion with his Saints after him in the sight of al men so was it conuenient that once in this world he should shewe his power and maiestie and that in the sight of al his creatures together but especially of his wicked enimies who after that daie are neuer to see or beholde him more The third is that both wicked sinners blessed Saītes of God might receyue their rewardes and final paimentes openly in the sight and hearing of eche other to the more hart breake and confusion of the impious and triumphāt ioye of the vertuous who commonly in this world were contemned ouerborne and troden doune by the other The fourth and last is for that men when they die doe not commonly cary with them al the good or euil which they haue wrought hauing left behinde them diuers thinges which may encrease their merite or demerite after their deathes as are their examples their instructions gyuen to other their temporal faculties or abilities bookes preachings exhortatiōs other like meanes wherby good or euil may proceede after their departure The reward wherof can not so conueniently be assigned vnto thē whiles this world endureth for that their ioyes or punishmentes in the places wher they are may daily be augmented by the hurt or good that may be wrought in the world by thos meanes which they left behind them So diuines doe holde for examples sake that the glorie of S. Paul is encreased daily in heauen and shal be vnto the worlds ende by reason of them that daily doe profite by his writing and rare examplar life vpon earth as also on the contrarie part that the tormentes of Arrius Sabellius and other wicked heretiques are continually augmented by the numbers of thē who frō time to time are corrupted with their seditious and pestilent writiges The like they holde of dissolute Poets and other loose writers which haue left behind them lasciuious wantō and carnal deuises as also of negligent parents maisters or teachers who by their rechelesnes and euil examples gaue occasion to corrupte the children cholers or seruants committed to their gouerment and instruction But after this general daie of iudgment once past their shal be no more place of meriting either good or euil for that the world then and ther shal receyue an ende and a final sentence be pronounced of what soeuer hath passed from the first foundation and establishment therof Of this last and general iudgment then which containeth a confirmation or ratefying of the particuler going before as also a final conclusion clearing and knitting vp of al accomptes and reckonings with mākinde for his trafique stewardship in this worldlie pilgrimage The holie Scripture of God amoni heth vs most carefully to haue continual remembrance and consideration as of the greatest and most important busines that euer we shal deale in and as the forceblest means to restraine vs from sinne that possiblie may be deuised among 〈◊〉
cōming the Prophete Malachies wordes are Beholde our Lord shal come and vvho shal be able to abide the daie of his comming And the Prophete Esaie addeth further touching the same cōming that the verie mountaines shalmelt at that daie before his face And yet further he describeth the same in an other place thus Beholde our Lord shal come in strength and sortitude as a storme of haile and as avvhyrle vvinde breaking and throvving doune vvhat soeuer standeth in his vvaie as a rage of many vvaters that ouer-stovve and rushe together c. Wherunto the Prophet Dauid annexeth that burning fire shal runne before his face and on euery side of him a violent tempest This terrible Iudge then being set and al creatures of the world conuented before him the Scripture laieth doune vnto vs the order of that iudgment described by Daniel in thes wordes I stoode saieth he vvith attention and I savve certaine seates placed and the Auncient of yeares sate doune in iudgment Thousand thousands vvere attendant to serue him and ten hundreth thousand thousands stood vvaiting before him The iudgment vvas settled and the bookes vvere opened Thus much was reueyled to Daniel without declaration what bookes thos were But to S. Iohn the same were made manifest who expoundeth the matter thus I savve saieth he a great bright throne and one that sate vpon the same before vvhos face both heauē and earth did tremble c. And I savve al thos that vvere dead both great and smal standing before the throne And the bookes vvere ther opened and al thos that vvere dead had their iudgemēt according to the thinges vvhich vvere vvriten in thos bookes euery one according to his vvorkes By which wordes we are gyué to vnderstand that the books which at that daie shal be opened and wherby our cause must be discerned shal be the euidences of our deedes and actions in this life recorded in the testimonie of our owne consciences and in the infallible memorie of Gods inscrutable wisdome Wherūto shal gyue witnes in that place against the reprobate both heauen and earth which were created for them the Sunne and Moone with all the starres and planetes which from the beginning of the world haue serued them the elements and other creatures inordinately loued and abused by them their compagnions ther present with whom they sinned their brethern whom they afflicted the preachers and other Saints of God whom they contemned and aboue al other thinges the ensigne and standard of their redemption I meane the triumphant Crosse of Christ which shal at that daie be erected in the sight of all the world Al thes I saye with infinite other thinges shal thē beare witnes against the wicked and condemne them of intollerable ingratitude in that they offended so gratious and bountiful a Lord as by so manifold benefites allured them to loue and serue him At this daie saieth the Scripture shal the iust stand in great constancie against thos by whom they were afflicted and oppressed in this life And the wicked seeing this shal be surprised with a horrible feare and shal saie vnto the hilles fal vpō vs and hide vs from the face of him that fitteth vpon the throne and from the indignatiō of the Lambe for that the great daie of wrath is now come O merciful Lord how great a daie of wrath shal this be how truly said thy Prophete in his meditation of this daie vvho can conceyue the povver of thy vvrath or vvho is able for very scare to recount the greatnes of thine indignatiō This is that daie of thine wherof thy seruant said so long before that thy zeale and surie should spare none in this daie of reuenge nether should yeeld or be moued vvith any mans supplication nor should admit revvards for the deliuery of any man This is that most dreadful daie of thine wherof thy holy Prophete admonished vs when he said Behold the daie of our Lord shal come a cruel daie ful of indignation vvrath and surie to bring the earth into a vvildernes and to crushe in peeces the sinners therof And an other Prophete of the self same daie behold the daie of our Lord dot bcome a daie of darknes and dimnes a daie of cloudes and stormes a most terrible daie and such an one as vvas neuer from the beginning of the vvorld nor shal be after in al eternitic This is thy daie ô Lord and so properly thou wilt haue it called like as it pleaseth thy goodnes to terme the course of this present life the daie of man For that as in the time of this present world thou art content to holde thy peace and be patient and suffer sinners to doe their wil euen so at this last daie thou wilt rise vp pleade for thine owne glorie and wilt make thy self knowen to the terrour of thine enimies according as thy seruant Dauid foretold of the when he said Cognescetur Dominus iudicia faciens God wil be knowé when he shal come to doe iudgment Good God what a maruailous daie shal this be when we shal see al the children of Adam gathered together from al corners and quarters of the earth when as S. Iohn saieth the sea and land shal yeeld their dead bodies and both hel and heauenshal restore the soules which they possesse to be vnited to thos bodies What a wonderful meeting wil this be deare Christian how ioyful to the good and how lamentable doleful and terrible to the wicked The godlie and righteous being to receyue the bodies wherin they liued into the league felowship of their eternal blisse shal embrase them with al possible swetnes and delight singing with the prophet Behold hovv good pleasant a thing it is for brethern or parteners to dvvel together in unitie But the miserable damned spirites beholding the carcaies which were the instruments and occasiós of their sinne wel knowing that their inspeakable tormentes shal be encreated by their mutual coniunction and association shal abhorre and vtterly derest the same curse the daic that euer they were acquainted together inueighing most bitterly against all the partes and semes therof as against the eies for whos curious delighte so many vanities were seught the eares for whos pleasure and daliance so great varietie of sweet sounds and melodie was procured the mouth and taste for whos contentemēt and fond satisfaction so innumerable delicacies were deuised And to be short the backe and belly with other sensual partes for contentatió of whos riotous volupteoulnes both sea and land were sifted and turmoiled This shal be the most sorowful condition of thes infortunate soules at that daie but this sorowe shal not auaile them For the iudgment must passe on And then saieth the Scripture shal christ separate the sheepe frō the goates shal place his sheepe on the right hand and the goates on the lest
her wicked deedes shal beginne exceedingly to feare and tremble and would gladlie flie and leaue her deedes behinde her seekinge to entreate the Angels and to request but one hower space of delaye But that wil not be graunted and her euil workes crying out al together shal speake against her and save we wil not staye behinde or parte from the thou hast done vs and we are thy workes and therfore we wil follow the whether soeuer thou goest yea euen vnto the seate of iudgement This loe is the state of a sinners soule which partinge from his bodie with most horrible feare goeth onwardes to iudgemēt loden with sinnes and with infinite confusion Contrariwise the iust mans soule goeth out of his bodie with greate ioye and comforte the good Angels accompaininge her with exultation Wherefore brethren seinge these thinges are so doe you feare this terrible hower of death now to the ende you maye not feare when you come vnto it Foresee it now that then you maye be secure Thus farre S. Augustine And for that this holie father learned Doctour in Christes Church maketh mentiō in this place of good and euil Angels which are redie at the houre of death to receyue the soules of such as depart out of this life it shal not be from our purpose to note that oftentimes God doth permit the apparitions of Angels both good and euil as also of other saintes to some men lyinge on their death beddes for a tast ether of comforte or sorow touchinge that which shal ensue in the world to come And this is also one singuler priuiledge among other belonging to this passage And concerning the iust I haue shewed before an example out of S. Cyprian and S. Augustine touching one to whome Christ appeared at the hower of his death And S. Gregorie the greate hath diuers like narratiōs to that purpose i the fourth booke of his dialogues As for example sake of one Vrsinus to whom the blessed Apostles S. Peter and S. Paule appeared But as concerning euil spirites and wicked Angels which shewed thē selues vnto diuers sinners at the houre of death and denounced vnto them their eternal damnation and horrible tormentes appointed in hel we haue manie and most terrible exāples recorded in many graue aunciēt writers As among other that recorded by S. Gregorie of one Chrisorius a greate riche man but as ful of sinne as of wealth to whome lying on his death-bed the infernal fiendes in most vglie māner appeared shewing how now he was deliuered into their power and therfore would neuer depart from him vntil he dying left his soule vnto thē to be caried to eternal tormentes The like examples doth venerable Bede recount to haue happened in our countrie about his time And among other of a certaine wicked Courtier in great fauour with king Coenride to whom lying in the panges of death and being now a litle recouered both the good and euil Angels appeared visibly the one laying before him a verie smal booke of his good deedes the other a greate huge volume of his enormous crimes Which after they had caused him to reade by the permissiō of the good Angels they seazed vpō him assignig also vnto him the certaine houre of his departure according as both him selfe confessed openlie to al that came to visit him and as by his horrible desperate death ensuinge at the very hower by them appointed he manifestlie confirmed The like storie recordeth he in the chapter folowing of one whom he knew him self and as both he S. Gregorie and S. Cyprian also doe note al these such other visions were permitted for our sake which doe yet liue and maye take commoditie by the same and not for their good that died whom they nothing at al auailed Which being so deare Christian brother that is this passage of death being so terrible so daungerous yet so ineuitable as it is seing so manie mē doe perish and are ouer whelmed daylie in passing ouer this perilous gulfe as both holie scriptures and auncient fathers doe testifie by examples recordes vnto vs what man of discretion would not learne to be wise by other mens dangers or what reasonable creature would not take heede looke aboute him being warned so manifestlie and apparantlie of his owne peril if thou be a Christian and doest belieue in deede the thinges which Christiā faith doth teach the thē doest thou know an I most certainlic belieue also that of what state age strength dignitie or condition so euer thou be now yet must hy self which now in health mirth doest real this point and thinkest the same litle appertainig vnto thee one of these daies and that perhaps very shortlie after the readinge hereof come to proue al these thinge in thine owne person that is thou must with sorow and griefe beenforced to thy bed and there after al straggliges with the dartes of death thou must yelde thy bodie which thou louest now so dearly to be the baite of wormes and thy soule to the trial of iustice for her doinges in this life IMAGINE THEN my friend euē thou I saye which art so fresh and froelicke at this instant that the ten twentie or two yeres or perhaps two monethes or daies which thou hast yet to liue were now come to an ende and that thou were euen at this present stretched out vpon a bed wearied and worne with dolour and paine thy carnal frindes about the weepinge and howlinge and desiring thie goodes the phisitions departed with their fees as hauing gyuen the ouer and thou lyinge there alone mute and dumme in most pitiful agonie expecting from moment to momēt the last stroke of death to be gyuen vnto the. Tel me in this instāt what would al the pleasures and commodities of the whole earth auaile the what comfort or ease would it be vnto the now to haue bene of honour in this world to haue gathered wealth and purchassed much to haue borne office and enioyed the princes fauour to haue left thy children and kinred in aboundance to haue trodden donne thine enimies to haue stirred much and borne greate swaye in this life what pleasure I saye or benefite would it be to the to haue bene beautiful to haue bene gallant in apparel goodlie in personage glittering in golde would not al thes thinges rather afflict then profit thee at this instant No doubt but now thou shouldest wel see throughlie perceaue the vanitie of thes trifles thou shouldest proue true the saying of the wise man non proderūt diuitie in die vltionis riches wil profit nothing in the day of Gods reuēge That most excellent demaunde of holie Iob would oftentimes offer it self vnto thie remembrāce Quid ad cum pertinet de domo sua post se What hath a man to doe with his house familie or kinred after he is gone what good what comfort shal he take therby VVho vvil
foote not able once to moue as the scripture expressie noteth The third gift and qualitie is supernatural strength wherewith the glorified bodie shal so abound as Anselmê° saieth that he shal be able to moue the whole earth if he wold and contrariwise the damned body shal be so weake and impotent as he shal not be able to remoue the verie wormes frome his owne face and eyes The fourth qualitie is penetrabilitie or free power of passage whereby the glorified bodie shal be inabled to pearse and penetrate any other bodies what soeuer as walles doores the earth or firmament without any resistance quite contrarie to the nature of a corruptible bodie So we see that Christs bodie glorified after his resurrection entered the house wher his disciples were the dores being shut and pearsed also the heauens at his AscensioÌ„ The fift rare qualitie is most absolute health whereby the glorified body shal be deliuered from al diseases paines of this life and from al troubles encombrances belonging to the same as are eating drinking sleeping and other like and shal be set in a most perfect and florishing state of health and freedome neuer decayable again whereas the damned bodie in contrarie maner shal be filled and stuffed with innumerable diseases paines and torments which no tongue of man is able to expresse The sixt perfection is delite and pleasure wherewith the glorified bodie aboue al measure shal be replenished al his senses together finding now their peculier and proper obiects in much more excellencie then euer they could in this world Now I say euerie part sense meÌ„ber and ioint shal be filled with exceeding delectation and pleasure according as in the damned ech part and sense shal contrariwise be afflicted and tormented I wil alleage S. Anselmus his wordes for that they expresse vnto vs this matter most liuelie Al the whole glorified body layeth he shal be filled with abundance of al kind of comfort the eyes the eares the nose the mouth the hands the throte the lungs the hart the stomacke the backe the bones the marowe and the very-entrales them selues and euery part thereof shal be replenished with such vnspeakable swetenesse and pleasure that truelie it may be sayed that the whole man is made t drinke of the riuer of Gods diuine delites and made-dronke vvith the abundance of Gods house In contrarie wise the damned bodie shal be tormented in al his partes and members eueÌ„ as if you saw a man that had a burning yron thrust into his eyes an other into his mouth an other into his brest an other into his ribbes and so through al the ioints partes and members of his bodie Would you not thinke him miserable and the other man happie The seuenth and last excellencie of a glorified body is called perpetuitie or securitie of life wherby it is made assured neuer to die or alter more from his felicitie according to the saying of holie scripture the iust shal liue for euer And this is one of the chiefest prerogatiues most excellent dignities of a glorified bodie wherby al care doubt and feare is taken away al danger of hurt and noyance For if al the world should fal together vpon such a bodie it could not hurt or harme it any thing at al where as the damned bodie lieth alway in dying and is subiect to the griefe of euery blow and tormeÌ„t laied vpon it so must remain for al eternitieÌ„ Thes seuen most excellent qualities prerogatiues dignities and preemineÌ„cies shal adorne and beautifie or rather deifie in a certaine sorte the bodies of the iust in the life to come And albeit this vniuersal happinesse be but accidental as I haue sayed and nothing in deed to the essential felicitie of the Queene mistres her self that is our soule yet is it a matter of no smal importance as you see but such as if any bodie in this life had but any one iote of the least part therof we should esteeme it most happie And to obtaine so much in this world many men wold aduenture farre whereas to get theÌ„ al together in the life to come no man almost wil moue his fingar But now to leaue this to come to the most excelleÌ„t essential point of this felicitie that is to the part which pertaineth to the soule it is to be vnderstood that albeit there be many things that doe coÌ„curre in this felicitie for the accoÌ„plishment perfection of ful happinesse Yet the fontaine of al is but one onelie thing called by diuines Visio dei beatifica the sight or visioÌ„ of god that maketh vs happie Haec sola est summuÌ„ bonuÌ„ nostruÌ„ sayeth S. Augustin this onelie sight of god is our intire happinesse Which Christ also affirmeth wheÌ„ he sayeth to his father this is life euerlasting that men knovv the true god and Iesus Christ vvhome thou hast seut 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 al this is for that al the pleasures delites and coÌ„tentations of this world wherin mortal meÌ„ doe solace them selues being nothing els but litle peeces crummes of Gods incomprehensible felicitie the same are coÌ„tained much more perfectlie and excellentlie in god him self from whom they are deriued then they are in their owne natures imparted vnto man as also al the perfections of Gods creatures are more fullie in him theÌ„ in them selues Whereof it foloweth that who soeuer is admitted to the visioÌ„ presence of almightie God the Creatour and fontaine of al delites he shal ther finde al the goodnesse and perfections of worldlie thinges compact and vnited together and presented vnto him at once So that whatsoeuer may delite either bodie or soule there he shal enioye it wholie knit vp together as it were in one bundle and with the presence thereof shal be rauished in al partes both of mind and bodie in such sort as he shal not be able to imagine think or wish for anie one ioye whatsoeuer but there he shal finde the same in his ful perfectioÌ„ There he shal finde al knowledge al wisedome al beautie al riches al nobilitie al goodnes al pleasure and whatsoeuer besides may deserue either loue or admiration or woorkethanie pleasure or contentation vnto man Al the powers of our mind shal be filled with this sight presence and fruition of God al the senses of our bodie shal be satisfied passinglie contented with the same God shal be the vniuersal felicitie of al his saints containing in him self alone al particular felicities without end number or measure He shal be a glasse to our eyes musike to our eares honie to our mouthes most swete pleasant balme to our smel He shal be light to our vnderstaÌ„ding contentation to our wil continuation of eternitie to our memorie In him shal we
thus who euer would haue beleeued me saith he if I had called riches thornes as Christ here doth seing thornes doe pricke and riches are so pleasant And yet truly are they called thornes for that with the prickes of their careful cogitations they teare and make bloodie the mindes of worldly meÌ„ By which words this holy father signifieth that euen as a mans naked body tossed tumbled amoÌ„g many thornes can not be but much rent and torne and made bloodie with the prickes therof so a worldly mans soule beaten with the cares and cogitations of this life can not but be vexed with restles pricking of the same and wounded also with many temptations of sinne which doe occurre This doth Salomon in the places before alleged signifie when he doth not onely cal the riches and pleasures of this world vanitie of vanities that is the greatest vanitie of al other vanities but also affliction of spirit geuing vs therby to vnderstand that where thes vanities are and the loue of them once entered there is no more the peace of God which passeth al vnderstanding there is no longer rest or quiet of mind but warre of desires vexation of thoughtes tribulation of feares pricking of cares vnquietnes of soule which is in deed a most miserable pitiful affliction of spirit And the reason here of is that as a clocke can neuer stand stil from running so long as the peazes doe haÌ„g therat so a worldly man hauing infinite cares cogitatioÌ„s and anxieties hanging vpoÌ„ his mind as peazes vpoÌ„ the clocke can neuer haue rest or repose day or night but is inforced to beat his braines when other men sleepe for the compassing of thos trifles wherwith he is incombred O how many riche meÌ„ in the world do feele to be true that I now say how many ambitious men doe proue it daily and yet wil not deliuer theÌ„ selues out of so miserable imbroilments Of al the plagues sent vnto Egypt that of the flies was one of the most troublesome and fastidious For they neuer suffered men to rest but the more they were beaten of the more they came vpon them So of al the miseries and vexations that God laieth vpon worldlinges this is not the least to be tormented with the cares of that thing which they esteeme their greatest felicitie and can not beat them of by any meanes they can deuise They rush vpon them in the morning as sone as they awake they accompany them in the day they forsake them not at night they folow them to bedde they let them from their sleepes they afflict theÌ„ in their dreames and finally they are thos importune and vnmerciful tyraÌ„ts which God threatneth to wicked men by Ieremie the prophet qui nocte ac die non dabiÌ„et requiem which shal geue no rest either by day or by night And the cause hereof which God alleageth in the same chapter is quia abstuli pacem meam a populo isto 〈◊〉 dominus misericordiam miserationes For that I haue takeÌ„ away my peace from this kind of people saith God I haue taken away my mercie and my commiserations A very heauie senteÌ„ce to al them that lie vnder the yoke and bondage of thos miserable vanities But yet the prophet Esay hath a much more terrible description of these mens estate They put their trust in thinges of nothing saith he and doe talke vanities They conceaue labour and bring foorth iniquitie They breake the egges of serpentes and vveaue the vvebbes of spiders He that shal eate of their egges shal die that vvhich is hatched theÌ„ce shal be a Cocatrice Their vvebbes shal not make cloth to couer them for that their vvorkes are vnprofitable the vvorke of iniquitie is in their bandes Thes are the wordes of the ê“phet Esay declaring vnto vs by most significaÌ„nt similitudes how daungerous thornes the riches and pleasures of this world are And first he saith they put their hope in thinges of nothing and doe talke vanities to signifie that he meaneth of the vanities and vaine men of this world who commonlie doe talke of the things which they loue best wherin they place their greatest affiance Secondlie he saith they conceaue labour and bring forth iniquitie alluding herin to the childbirth of women who first doe conceaue in their wombes and then after a great deale of trauaile doe bring forth their infant euen so worldlie men after a great time of trauaile and labour in vanities doe bring foorth no other fruite then sinne and iniquitie For that is the effect of these vanities as he speaketh in the same chapter crying out to such kind of men VVoe be vnto you vvhich doe dravv iniquitie in the ropes of vanitie But yet to expresse this matter more forciblie he vseth two other similitudes saying they breake the egges of serpentes doe vveake the vvebbes of spiders Signifying by the one they vanitie of thes worldly cares and by th other the daunger therof The spider we see taketh great paines and labour many daies together to weaue vnto her self a webbe and in the end when al is done coÌ„meth a puffe of winde or some other litle chaunce and breaketh al in peeces EueÌ„ as he in the gospel which had taken great trauaile and care in heaping riches together in plucking down his olde barnes and building vp of new and when he was come to saie to his soule Novv be merie that night his soule was takeÌ„ from him and al his labour lost Therfore Esaie saith in this place that the vvebbes of these vvcauers shal not make them clothe to couer them selues vvith al for that their vvorkes are vnprofitable Th' other comparison containeth matter of great daunger and feare For as the bird that fitteth vpon the egges of serpeÌ„tes by breaking and hatching them bringeth forth aperilous brood to her owne destructioÌ„ so thos that sit as it were on brood vpoÌ„ thes vanities of the world doe hatch at last their own destruction The reason wherof is as Esay saith for that the vvorke of iniquitie is in their handes stil harping vpon this string that a man can not loue and folow thes vanities or intangle him self with their ropes as his former phrase is but that he must in deede draw on much iniquitie therwith that is he must mingle much sinne and offence of God with the same Which effect of sinne because it killeth the soule that coÌ„senteth vnto it therfore Esay compareth it vnto the brood of serpentes that killeth the bird which bringeth them forth into the world And finallie Moyses vseth the like similitudes when he saith of vaine and wicked men Their vineyard is the vineyard of Sodomites their grape is the grape of gaule and their clusters of grapes are most bitter their vvine is the gaul of dragons and the poison of cocatrices vncurable By which dreadful and lothesome comparisons he would geue vs to vnderstand that the sweete
who was chaffe Many lost their soules saith he in this combat many got them eternal crounes The edict was executed with al rigour and fury throughout al Prouinces at once and diuers were the issues of such as came into trial But the infinit glorie of such as conquered surpassed far the infamie of such as fel. And the ennemy in the end being vtterly confounded would gladly haue seemed to haue brought that to passe which he neither did nor could For whē by force he had drawen Christians vnto the tēples of the Idols he would haue had it seeme that they came voluntarily whē men would not sacrifice he was desirous at least-wise that they should permit him to say publish that they had sacrificed others being beaten doune with clubbes vpon their knees were reported to haue kneeled of their owne wils for adoring the Godes wherof some cried opēly notwithstanding that they neither had nor euer would doe so for any torment that could be laid vpon thē But the more resolute sorte they were dealt with in al most cruel and barbarous maner without measure reason or order Wherof you may reade both many and strange examples in the eight and ninth bookes of Eusebius who wrote the things as he saw them passe and when our Sauiour permitted al thes extremities to fal vpon his Church then was the time neerest that he had determined to beautifie her in earth with greatest peace rest riches and glorie euen as he did immediatly after by conuerting Constantine to be so zelous a Christian. AND HERE NOVV doth end the storie of Eusebius which conteinēth the conflictes of the first three hundred yeares after Christes departure But the ecclesiastical writers that doe ensue after him ech man in his age doe declare that after the times of Constantine the Catholique Church inioyed not longe her temporal peace but had her exercise from time to time albeit in an other sorte then before that is to saie not by Pagans but by such as some times had bene her owne childrē a far more lothesome odious cruel and dangerous afflictiō then the former For as soone as Constantine was deade and had left the Romane Empire diuided vnto his sonnes one of them which gouerned al the east being corrupted by his wife became an Arrian By whom and other Princes infected afterward with the same heresies the Church of God susteined incredible distresses for many yeares together And then againe after al the children of Costantine were dead one Iulian that had bene brought vp in Christian religiō came to haue the whole Empire to him self and falling from Christ became an Apostata of whom Ruffinus that liued at the same time writeth thus He was a more conning persecutour then the 〈◊〉 and consequently cruel proceeding not so much by force and tormentes a by rewardes honours flatteries 〈◊〉 and deceit By which meanes he ouerthrew more soules thē if he had proceeded altogether by violence The worthie father S. Gregorie Nazianzenus writeth two large 〈◊〉 this mans doings and sheweth that in his youth both he S. Basile were acquainted with Iulian in the grammer schole At what time he saith they wel fore saw great signes of wickednes in him notwithstánding at that time he seemed verie deuout and for deuotions sake though he were a great Prince he would needes take vpon him the office of lectorship in the Catholique Church and besides that saith S. Gregorie began to build Churches also to christian Martyrs But when he came to be Emperour he washed of his baptisme with bloud and profaned his hands of purpose saith S. Gregorie wher with before he had touched the most pure vnbloudy sacrifice of the aulter by vvhich vve are made partakers of the passion and diuinitie of our Saueour After this he made an edict for the spoiling and profaning saith this Sainct of al Church-stuffe mony sacred ornaments and holy vestements that were to be had for defiling of aulters for deshonoring preestes deacons and Virgins but principally for breaking downe of Martyrs sepulchres and for the distroying their Churches In respect wherof this holy father writeth vnto him thus Thou persecutour after Herod thou traitour after Iudas thou murderer of Christ after Pilat thou ennemy of God after the Iewes dost thou not reuerence those holie sacricrifices slaine for Christ Doest thou not feare those noble champions Iohn Peter Paul and others that past thorough fier sword beastes tyrantes and what other cruelties so euer might be denounced against them with a mery hart Doest thou not feare thē to whom now are assigned so great honours and to whom festiual daies are ordeined vpon earth by whom deuils ar driuen away and disseafes are cured and whose onely bodies ar able to doe the same miracles now which their holy soules did when they were vpon earth Their bodies I say when they are handled by vs honoured yea the only apparitions and predictions the onely dropes of bloud of thes bodies doe as great miracles as the bodies them selues Thes bodies therfore doest thou not worship c Thus far S. Gregorie Naziāzene But now after the death of wicked Iulian albeit some times good Emperors were sent by God yet indured they not long but the Arriā heretiques came in gouernmēt againe so did beare the swaie for diuers ages after afflicting persecuting most extremely the Catholiks as may appeare by al the ecclesiastical writers that are extāt of that time And for a better coniecture what was done and suffered in the whole world abrod I would wish thee gentle reader but to vew that which remaineth writé of one parte only and that for the space of few years I meane of the persecution of the Arrian Vandals in Africa which began not long before S. Augustins death and indured diuers years after and is recorded in three seueral bookes by the holy man Victor bishope of Vtica that was one of the sufferers The storie is strange and most worthie the reading for that it hath very many things which set foorth the perfect forme of times that haue insued since and yet doe indure Possidius that liued with S. Augustin after writ the storie of his life reporteth in the same that when the holy man saw but the beginninges of this persecution he was wonderfully afflicted with compassion in his minde For saieth he he saw now alredy Catholique Churches destitute of their priestes sacred Virgins and others that liued continent to be dissipated and cast out the Hymnes and praises of God to haue ceased in most Churches the buildings of Churches burned the solemne seruice due vnto almightie God to be no more vsed in their proper places the diuine sacrifices and sacramentes either not to be sought for any longer or els that ther were not easily found priestes to minister the same vnto such as sought them Hitherto are the wordes of
me speake after the phrase of Protestantes as for example page 204. of his booke wher I talke of Catholique preestes that heare confessions he maketh me saie men that be skilful to giue Counsail c. Againe page 229. wher I saie out of holie scripture here hence doe proceede al thos large promises to virginitie chastitie voluntarie pouertie c. he maketh me saie hence doe procede thos promises to mortification and nevvnes of life he striketh out the scriptures which I alleage for the other In like maner page 368. when I saie penance satissaction He maketh me saie toile of amendment And so in infinite other places which were to long here to recite M. Buny maketh me to speake like a good minister of England Neither dealeth he only thus with me but ī like maner also with the ancient fathers so long as by that meanes he can hold in with them and when he can not then he breaketh of and biddeth them a dieu Let one or two examples serue for al page 374. he ronneth on a whole halfe lease with S. Augustine turning euery wher the wordes penance and satisfaction into repentance vntil at légth S. Augustine saieth that this penāce must be inioined to the penitent by the preest and ther M. Buny leapeth ouer that but yet after a line or two ioineth with him familiarly againe and so runneth on vntil he cometh to an other blocke that cā not be remoued wher he is inforced againe to leape ouer So in like maner page 209. wher S. August recounteth the storie of S. Antonie the monke of Egipt M. Buny leaueth out the name Monke and teacheth S. Augustine to say S Antonie that had professed a priuate and solitarie life in Egipt And then wher S. Augustin writeth that ther vvas a Monasterie of the same monkes norished by S. Ambrose vvithout the vvalles of Millan M. Buny maketh him to leaue out the names of Monkes Monasterie as also the name and almes of S. Ambrose to say onlie that others as he then heard did the like euen in Millan it self And finally he frameth euery mans speech wher he can to such a stile as though he had bene trained vp in Iohn Caluins schole SECONDLY when he hath not commoditie to change the very wordes or els dareth not for that they are scripture then seeketh he to salue the matter with inserting some parenthesis as though the same were of th' authour him self So page 39. I say that our Sauiour being demanded by a certaine prince how he might be saued would geue him no other hope albeit he were a prince but if thou vvilt enter into life kepe the commandementes Wher M. Buny helpeth the matter out with this parenthesis saying He vvould geue him no other hope so long as he sought saluation by his vvorkes but keepe the commandementes c. As though this prince had sought his saluation erroniously that Christ had answered him in his error so deceaued him In like maner page 229. wher I alleage out of S. Paul and out of the reuelations that men shal be crowned in heauen according to their fight in this life M. Buny bodgeth in this parenthesis in some good measure therby to limite the Holie Ghost in his meaning Semblably page 229. when I alleage plainly the wordes of scripture No man knovveth vvhether he be vvorthie of loue or hatred in Gods sight He addeth this parenthesis by outward things as who would say that by inward things ech man might know the same which the Holie Ghost in this place did not forsee THIRDLY when he can not accōmodate the matter ether by changing the wordes or by putting in a parenthesis then maketh he oftentimes certaine amotations in the margent wherof certaine be idle and foolish some be ridiculous and absurd and other be wicked and tending to impietie Of the first kinde you may see examples page 171. wher for that I saie that our natural passions moderated may serue vs to vertue he maketh a longe and fond annotation that we doe hold that the soule doth follow the temperature of the body and thervpon doe grounde that our Lady was borne without original sinne and other such docttines which is neither so no so nor the good man vnderstandeth what he saieth in this point nor what we hold albeit if you will beleeue him he hath studied the schoelmen Page 228. wher I saie that ther was no reason in our fight whie almightie God should so much abuse his owne only sonne in this world as to suffer so many indignities as he did this man saith in a margical note that ther vvas great reason in it And so consequently doth bring the inscrutable misterie of the sonne of God his abasement wherat S. Paul so often times wondered and wherat the very Angels remaine astonished within the compasse of humane wit reason which euery simple man by nature may comprehend Of the second kinde which are absurde you may finde examples page 153. wherby a marginal note he discrediteth the beleefe of S. Cyprian about the knowledge that we shal haue of our fathers mothers and other acquaintance in heauen as though one Cyprian with Christian men of reason weighed not more in the affaires of our soule then ten coople of Bunis were they neuer so vendible So againe page 214. vpon the religious rule of life which S. Augustine reporteth to haue bene reuealed to his mother for him to follow M. Buny writeth That it vvas but a more careful indeuour in the vvay of godlines And page 212. he addeth to the same That it vvas but such as vve al saieth he are bound vnto But yet he that shal reade either S. Augustine him self or els Possidonius his scholler declaring the particulers of that rule which he saw S. Augustine obserue in life and prescribe vnto others he wil easily confesse I thinke that how soeuer the ministers of England may be bounde therunto by M. Bunis word in this annotation yet that they doe obserue but few partes therof in conuersation especially touching wiuing I am of opinion that M. Buny wil not denie S. Augustins rule to containe some-what more thē he and his fellowes at this day doe practise To like fond absurditie appertaineth that which is noted by him page 300. wher I affirming that Gods secret iudgement of ech mans particuler predestination is vncertaine to vs he noteth in the margent that calling and iustifying are very plaine and infallible tokens therof and so far is it not vncertaine to the faithful as who would saie that it were an easie mater for him that hath faith to know who are so called or iustified as is requisite to assure a man of his particuler predestination whereas notwithstanding Christ saith of the first that many are called vvhich are not chosen and of the second S. Paul saith in him self that he vvas guiltie of nothing and yet
of the Protestant magistrate towardes Catholiques in EnglaÌ„d wherwith he supposeth many are staied from comming vnto them but al with as great discretion and foundation as he hath done the former demanding of vs in very good earnest why we should stand so much vpon Limbus Patrum vpon Christes descending into hel vpoÌ„ real presence freedome of wil and merit of workes vpon traditions preestood and sacrifice vpon worshiping of Saintes and Images mariage of preestes inherent iustice and the fiue SacrameÌ„tes that we numbre more then they doe why I saie we should so relie and sticke vpon thes thinges as for their sakes not to ioyne with theÌ„ and be Protestantes wheras notwithstanding al thes thinges the ProtestaÌ„tes saith as he saith and ours is al one in substance and we al are members of one true Catholique and Apostolique Churche albeit some of vs be somewhat better members in that Church then others And this last point of the Church therby to allure vs the more he vrgeth very often and earnestly to wit that we are al members of one true Church reprehending greatly his fellow Ministers and brethren who vpon indiscrete Zeale as he saith vrged first this separation and did vvrite in not so sensed a maner as they ought to haue done adding further vve are to iustifie that of departing from the Church ther ought to be no question at al among vs. But what is the cause thinke you of this so greate and suddaine curtesie which now at length M. Buny against al custome of his brethren doth offer vnto vs you shal heare it vttered if you please in his owne wordes for by consâ—â—â—ing so far vvith them saieth he as to graunt that vve are not both of one Church vve bring our selues to needles trouble For that it is greate probabilitie vvith them that so vve make our selues aunsvverable for to finde out a seueral and distinct Church from them from vvhich vve descende vvhich hath continued from the Apostles age to this present els that needes vve must acknovvledge that our Church is sprung vp of late or at least since thers This is his confession which we hauing heard we neede not stande any longer in doubt wherfore he is become so kinde as at length to make vs al of one true Catholique and Apostolique Church with them whom hitherto they haue detested as the Sinagogue of Antechrist Why also M. Buny tooke in hande to write this treatise of pacification to wit for that in deede as he confessed before He novv perceaueth that men held vvith them rather for respect of state and ciuil commodities then of conscience and beleefe Which regarde of temporal commoditie in very truth Gentle reader is the only reason or baite that they can lay before vs at this time wherby to moue vs to come vnto their parte Which respect and motiue notwithstanding our Lord knoweth how bare and brickle a matter it is and how longe or litle while it may endure But this only thing set a side in al other respectes reasons allurementes motiues or considerations which heauen or earth can yeld wherby to stirre a Christian minde to embrace any religion they are al for vs and none for them as perhaps hereafter may be declared more largelie in some special treatisse which by occasion of this may be taken in hand In the meane space let this suffice for answere of so much as M. Buny hath writen in his pacification Of this present edition vvith certaine instructions to the Reader THER remaineth now then gentle reader for the ending of this preface to admonish the only in a worde or two what thou hast in this later edition more then in the former and how thou maist reape the commoditie that is intended and wished to the therin First the whole booke hath bene reuewed and both amplified and bettered in diuers pointes throughout al the chapters that doe remaine as before Secondly the title therof is altered as may appeare in the beginning for that the other booke of Christian exercise since the first edition therof hath bene set foorth a parte by it self Thirdly diuers treatises and chapters haue bene wholy altered especially in the first part wher vpon a purpose of greate breuitie which in the beginning was conceaued but afterwardes could not be held many things were shifted ouer and diuers discourses knit vp with more imperfection then in the second part therof Fourthly sundrie new chapters and treatises haue bene added in this edition And thes partly of mine own liking imagining that the matter might perhappes affect other men as much as it did me among which I may accompt the chapter of examples of true resolution and some other Partely also vpon aduertisement of good and reuerend Catholique preestes that liue in England who finding by their experience in dealing with mens soules as my self also did that this long time of schisme and sectes wherein they heare nothing but weangling and contradictions in matters of courtouersies their life in the meane space running at al libertie without discipline and loding their consciences with infinite burden of sinne hath wroght in mens mindes a certaine contempt and carles insensibilitie in thes affaires esteeming al things to stand vpon probabilitie only of dispute to and fro and so by litle and litle doth bring them also to thinke the same of Christian religion it self imagining that the Iewes Turkes Saracens and other enimies therof being worldly wise men may haue as greate reason perhaps to stande against the same as thes later learned men of oar owae time haue to staud in so many rankes and diuisions of sectes against the Catholique faith and as the old Philosophers pretended to haue against the being of one God him self Thes thinges I saie being so which is alwaies the effect of diuision and heresie thos vertuous and discrete men were of opinion that it should not be amisse in this second edition to adioyne two chapters of the certaintie of one God and of our Christian faith and religion Besides this I was admonished by the writinges of our aduersaries since the publishing of my first edition how they misliked two principal pointes in that booke First that I speake so much of good workes and so litle of faith secondly that I talked so largely of Godes iustice and so breefly of his mercie In both which pointes albeit an indifferent man might haue bene satisfied before and easilie perceaue that the aduersarie doth but picke quarels of calumniation yet to giue more ful contentement in this matter euen vnto our enemies I haue besides that which is spoken els wher and namely in the 2. and 4. chapters touching faith adioyned also a special chapter of the two seueral partes of Christian profession which are beleefe and life And for the second I haue framed a whole new chapter in the begiuning of the second part intituled against dispaire of Godes mercie Thos were
and hourly by infinit wayes and mianes to remember and put in vre thes pointes of vertuous life while her enimies in the meane space doe lye wrangling and cauiling about contradictions in beleefe And therfore in the Catholique Churche onlie gentle reader shalt thou finde the true spirite of teaching and of execution of thes pointes touching pietie within the lappe and bosome wherof if thou alredy be thou hast humbly and hartely to thanke God for the same and with al sollicitous diligence and care to make thy gaine of such helpes as she offereth the for attayning thy saluation But if thou finde thy self in other estate as alas many may at this daye in our poore afflicted countrie then I beseeche the tender marcie of our Soueraine Lord and Sauiour that by readings of this present booke thou maist the sooner be moued to make thy selfe partaker both of the one and of the other benefite that is to saie not onlie to enter into the vnion of his Catholique Church but also which more importeth to leade a true Christian and vertuous life within the same And so to our Lord IESVS I commit the. At S. Omer in Artoys this present xxix of Iulie 1585. Being the daye of the holie virgin S. Martha Thy harty vvel vviller and seruant in IESVS Christ. R. P. OF THE MANY-FOLDE PERILS THAT ENSVE TO THE vvorld by inconsideration And hovv necessarie it is for euerie man to enter into cogitation of his ovvne estate CHAPT I. THE Prophetes and Sainctes of God who from tyme to tyme haue bene sent by his merciful prouideÌ„ce to aduertise and warne synners of theyr perilous estate and conditioÌ„ for synne haue not onlie fortold them of their wickednesse and imminent dangers for the same but also haue reueiled the causes therof wherby they might th' easyer prouide remedie for the inconuenieÌ„ces to come Such is the charitable proceeding of our moste mercifull Lord with the childreÌ„ of meÌ„ And amoÌ„g other causes none is more general or more often alleaged then the lacke of consideration by which as by a common snare and decept of our aduersarie most men fall into synne and are holden also perpetuallie in the same to their final destruction and eternal perdition So Esay the prophet speaking of the carelesse nobilitie and gentrie of Iurie that gaue them selues to baÌ„ketting disporte without consideration of their duties towardes god repeateth often the threat of vvoe against them and thé putteth downe the cause i thes wordes The lute and harpe and tymprel and shalme and good vvyne aboundeth in your bankettes but the vvorkes of god you respect not nor haue you consideration of his doinges And then insueth Therfore hath hell enlarged his soule and opened his mouth vvithout all measure or limitation the stoute and high and glorious of this people shall descende into it Here are two causes as you see and two effectes lynked together of thes Iewes damnation th' one depending of th' other For as good cheere and sensualitie brought thes men to inconsideratioÌ„ of gods workes and proceedinges towardes synners so IncosideratioÌ„ brought them to the mouth and pittes brymme of hell I say that inconsideration of gods workes towardes sinners brought them to this peril for that it followeth in the verie same place And the Lord of hostes shal be exalted in indgemeÌ„t and our holie god shal be sanctified in iustice as if he had sayed that albeit you will not consider now gods iudgemétes and iustice amiddest the heate and pleasure of your seastinges yet shall he by excercising the same vpon you hereafter be knowen exalted and sanctified throughout the world The like discourse maketh God hym self by the same prophet to the daughter of Babylon and by her to euerie finful and sensual soule figured by that name Come downe sayeth he sitte in the dust thou daughter of Babylon thou hast said I shal be a Ladye for euer and hast not put vpon thy harte the thinges thou shouldest nor hast thou had remembraÌ„ce of thy last ende c. Now therfore harcken thou delicate daughter which dwellest so coÌ„fideÌ„tlie ther shall come vpon the an euel wherof thou shalt not know the ofspringe and a calamitie shall rushe vpoÌ„ the froÌ„ which thou shalt not be able to deliuer the. A miserie shall ouertake the vpon the suddain which thou shalt not know c. Holie Ieremie after he had weyghed with hym self what miseries for synne the prophetes Esay Amos Ozee Ioel Abdias Michaeas Nahum Sophonias and hym self all which prophetes lyued within the coÌ„passe of one huÌ„dred yeares had fortolde to be imminent vppon the world not onlie to Samaria and the ten tribes of Israel which were now alredie caried into banishmeÌ„t to the furthest partes of th' east but also to the states couÌ„tries that most florished at that tyme as by name to BabyloÌ„ Egypt Damasco Tyrus Sidon Moab and finallie to Hierusalem and Iudaea it self which he forsaw should soone after moste pittifullie be destroyed when he saw also by longe experience that nether his wordes nor the wordes and cries of th' other forenamed prophetes could anie thing moue the hartes of wicked men he brake foorth into this moste lamentable complaint Desolatione desolata est omnis terra quia nulius est qui recogitet corde The whole earth falleth into extreme ruine desolation for that there is no man which considereth depelie in his hart This complaint made good Ieremie in his dayes for compassioÌ„ of his people that ranne miserablie to perdition for want of consideratioÌ„ And the same complaint with much more reason may euerie good ChristiaÌ„ make at this tyme for th' infinite soules of such as perishe daylie by incoÌ„sideration Wherby as by a general and remedilesse inchantement manie thousand soules are brought a slepe and doe synde them selues within the gates of hell before they misdoubt any such inconuenieÌ„ce being ledde through the vale of this present life as it were blyndfolded with the veile of carelesse negligence lyke beastes to the slaghterhouse and neuer permitted to see theyr owne danger vntil it be to late to remedie the same Propterea captiuus ductus est populus meê° quia non habuit scientiam saith god by the mouth of Esaye Therfore for this cause is my people led away captiue in all bondage slauerie to perditioÌ„ for that they haue no knowledge no vnderstaÌ„ding of their owne estate no forsight of the tymes to come no consideration of their danger Herehence floweth all the miserie of my people and yet this is a mysterie that all men wil not know Will you see what a mysterie and sealed secret this is harcken then how one describeth the same and with what circumstances Furthermore saith he a certaine hydden word was spoken vnto me and mine eare as it were by stealth receiued the veines of his whyspering it was iÌ„ the horror of a vision by night when deade
sleepe is wonte to possesse mē Feare came vpon me and trēbling and all my bones were extremely terished At lēgth a spirit past by in my presence wherat the heares of my flesh stoode vp in horrour There stoode before me one whose face I knew not His image was before mine eye I hard his voyce as the sound of a soft ayer Hytherto is described in what maner and order this secret was reueiled but now what said this visiō or spirit thinke you at the last trulie he made a shorte discourse to proue by the fall of th' āgels for their synne that much more qui habitant domos luteas terrenum habeut fundamentum cōsumentur velut a tinea de mane vsquè ad vesperam succidentur They who dwell in houses of morter as all mortall men doe whose bodies are of flesh they which haue their foundation of earth as most folke of this world haue that putt their confidence in thinges of this life they must all consume by litle and litle as tho cloth doth by the mothe at lēgth they must vpon the sudden within lesse space perhappes thē is from morning to night be cut downe and dispatched when they thinke least of it And to shew that herein standeth a point of high secresie I meane to consider ponder well this discourse he maketh his conclusiō in thes wordes immediatlie following quia nullus intelligit in aeternum peribunt And for that few or none of those men before mētioned who haue such earthlie foundatiōs doe vnderstand this pointe aright I meane of their suddaine death cutting of frō this world therfore must they perish eternallie and this is a secrete which few men will belyeue Vir insipiens non cognoscet saith Dauid stultus nō intelliget haec an vnaduised man wil not learne thes thinges nor wil a foole vnderstand them but what thinges it inseweth in the same place how wonderful the workes of god and how deepe his cogitations are aboute sinners who sprynge vp as grasse and florish in this world vt intereant in seculum seculi to th' ende they may perish for euer and euer The prophet Daniel had many visions and straunge reuelatiōs of great and high mysteries but one amongest all other this the least of the most dreadful iudgementes of god vppon synners in th' ende of the world The vision was by the great ryuer Tigris wher as diuers angels were attending about the bankes so vpon the water it self stood one in the likenes of a man of exceeding dreadful maiestie his apparrel being onlie lynninge through which his bodie shyned like pretious stone his eyes like burnig lampes his face like flashinge lightening his armes and legges like brase inflamed and his voice as the shoote of a whole multitude of people that should speake together This was Christ by all interpretation at whose terrible presence when Daniel fel downe dead he was erected againe by an Angel and made strong to abyde the vision and so hauing hearde and seene the most wonderful thinges that ī his booke he recompteth he was bold to aske a question or two for better vnderstanding therof and his first question was hovv long it should bee ere thes most vvōderful things tooke their ende VVherunto the man vpon the water answered by stretching out both his brasen armes to heauen and swearing straūgelie by hym that liued for euer and euer that it should be a tyme and tymes and halfe a tyme. Which answer Daniel not vnderstāding began to question further but he was cutt of with this dispatch Goe thy vvay Daniel for thes speeches are shutt vp and sealed vntil the tyme preordained And yet for his futher instruction it was added in the same place Impie agent impij nec intelligent Wicked men will alwayes doe wickedlie and will not vnderstand thes mysteries albeit we should neuer so much expounde them Wherby as by all the rest that hytherto hath ben alleaged is made apparent that inconsideration negligence carelesse ignorance and lack of vnderstanding in our owne estates and in gods iudgementes proceedinges with iniquitie and synne hath bene a bane and a common perditiō of rechelesse men from tyme to tyme. And if we will turne our eyes to this our age much more shall we see the same to be true For what is the cause think you why at this day we haue so manie of those people whom holie Iob doth call abhominable that drinke vp iniquitie as beastes due vvater that committ all synne all iniustice all turpitude without remorse or scruple of consciēce what is the cause of this I say but lack of consideration lacke of vnderstāding lack of knowledge for as Christ said to Hierusalem touching her destruction si cognouisses tu c. if thou also ó sinful soule diddest know what hangeth ouer thy heade for this carelesse life of thine if thou daughter of Babylon wouldest remember and ponder in thy hart what shal be th' ende of thes thy delightes thou wouldest not lyue so pleasantlie as thou doest Nunc autem abscondita sunt haec ab occuiis tuis But now sayeth Christ thes thinges are hydden from thy ne eyes Not but that thou mayst haue knowen them if thou wouldest but for that thou arte one of them who say to god scientiam viarum tuarum nolum ' we will not haue vnderstanding of thy wayes one of them qui sunt rebelles lumini that are rebellious against the light and illuminatió of gods grace one of thé qui nolūt intelligere vt bene egant that will not vnderstand to doe wel And finallie one of them qui declinant aures ne audiat legem that turne away their eares to th' ende they may not heare gods law quorum oratio est execrabiiis whose not onlie life but also prayer is execrable and detestable in the sight of their maker Truelie nothing in reason can be lesse tollerable in the presence of gods Maiestie then wheras he hath published a law vnto vs with so greate charge to beare it in mynde to ponder in harte to studdie meditate vpon it both day and night at home and abrode at our vpry singe and at our downe lyinge to make it our cogitatió our discourse our talke our excercise our rumination and our delight that we should notwithstanding so contemne the same as to make it no part of our thought but rather to flee the knoledge therof as we see most men of the world doe for not troubling their consciences But the holie Ghost hath layed downe the reason hereof long agoe in these wordes cum sit timida nequitia dat testimoniū condemnationis For that wickednesse in it self is alwayes ' fearfull it gyueth witnesse against it self of damnation when so euer it thinketh of the law of god or of honestie So Felix the
could not be donne by beastes or vnreasonable creatures euē so in the vew and consideration of this world If we cast our eyes vpon the heauens we remaine astonished with the miracles that we behold but who made them we see the skyes of exceedīg huge highenes distinguished with colours and bewtie most admirable adorned with starres and planetes innumerable and thes so qualified with theyr diuers and different and vnequal motiōs as albeit they neuer moue or goe together yet doe they neuer gyue lett or hynderance th' one to th' other nor chāge there course out of order or season Quis enarrabit caelorum rationem concentum caeli quis dormire faciet Who is able to declare the reason of thes heauēs or who can make cease or sleepe the vniforme course of theyr motion saith God to Iob As who would say that because no man or mortal creature can doe this therfore may we imagine of what power and perfection their maker is Which king Dauid had donne when he pronounced caeli enarrant gloriam Dei opera manuum eius annunciat firmamentum The heauens declare the glorie of God and the firmament doth preache the workes of his handes vnto vs. If we pull downe our eyes from heauen to earth we behold the same of an infinite bignesse distinguished with hills and dales woodes pastures couered with all varietie of grasse herbes flowers and leaues moistened with riuers as a bodie with veines inhabited by creatures of innumerable kindes and qualities inriched with inestimable and endeles treasures and yet it self standing or hanging rather with all this weighte and poise in the middest of the ayer as a litle balle without proppe or pillar At which deuise and most wonderful miracle God hym self as it were glorying said vnto Iob. VVhere vvere thou vvhen I layed the foundations of th' earth Tell me if thou haue vnderstanding vvho measured it out or drevv his lyne vpon the same VVheruppon are fastened the pillars of his foundation or vvho layed the first corner stone therof If we looke nether vp nor downe but cast our countenance onlie a side we espie the sea on eche hand of vs that invironeth rounde about the lande A vaste crcature that conteineth more wonders theu mans tongne can expresse A bottemlesse gulfe that without running ouer receaueth all riuers which perpetuallie doe flow A resteles fight turmoile of waters that neuer repose netherday nor night A dreadful raging and furious elemēt that swelleth and roareth threateneth the lade as though it would deuoure it all at once And albeit in situation it be higher then the earth as the philosopher sheweth doe make assaultes daylie towardes the same with most terrible cries and waues mounted euen to the skie yet when it draweth neere to the lande and to his appointed borders it stayeth vpon the suddaine though nothing be there to let it is inforced to recoile backe againe mur muring as it were for that it is not permitted to passe any further Of which restrainte God asketh Iob this question VVho hath shutt vp the sea vvith gates vvhen he breaketh forth in rage as from his mothers vvombe Wherunto no man being able to gyue answer God ansuereth hym self in thes wordes I haue limited hym vvith my boundes I haue set hym both a dove and a barre and haue said vnto hym hytherto shalt thou come and shalt not passe further here shalt thou breake thie svvelling vvaues This in summe is of thinges without vs. But if we should leaue thes and enter to seeke God within our owne selues whether we consider our bodies or our soules or any one parte therof we shall finde so manie straūge thinges or rather so manie seas of miracles and wonders that preach and teach their maker vnto vs as we shall not onlie perceaue and see God most euidentlie but rather as a certaine old heathen hath writen we shall feele and handle hym in his workes Which kinde of speech also S. Paul hym self doubteth not to vse affirming that God hath geuen space to euery man in this life to seeke hym siforte attractent cum aut inueniat if perhappes they would handle hym or finde hym oute Which maner of wordes doe siguifie that by consideration of gods creatures and especiallie of the wonders in man hym self we may come to see and perceaue the Creator so cleerlie that in a sorte we may be said to feele and handle hym So iointelie doe all thinges concurre to the manifestatiō of their maker So manifestelie and effectuallie doe they teach and demonstrate and painte out God vnto vs nothing being so lyttle that declareth not his greatnes nothing so greate which acknowdlegeth not his soueraitie nothing so low that leadeth vs not vp to behold his maiestie nothing so highe that descendeth not to teach vs this veritie It were a labour without ende to goe about in this place to alleage what might he saide in the profe of this principle that there is a God seing there was neuer yet learned man in the world ether Gentile or other that acknowledged and confirmed not the same being dryuen therunto by the manifest euidencie of the truth it selfe If you obiect against me Diagoras Protagoras Theodorus Cyrenensis Bion Borysthines Epicurus and some few others that were open Atheistes denied God I answer that some of thes were vtterly vnlearned and rather sensual beastes then reasonable men and consequentlie might deny any thing according to the saying of holie Dauid the foole said in his hart there is no God Others that had some smacke of learning rather iested at the falshode of their owne Panisme idoles then denied the being of one true God But the most parte of thes mē in deede and such others as in old tymes were accompted Atheistes denyed not God so much in words as in life factes such as S. Paul called Atheistes in his dayes that obeyed their bellies and followed their pleasures in sinne sensualitie not vouchsafing to thinke of God in this life such was the Epicure and manie other are at this daye of his profession but yet as Lactantius well noteth when the same men came to be sober speake of iudgement as at their death or other tyme of distresse and miserie they were as redye to cōfesse God as any other what soeuer But for learned men and people of diseretion sobrietie and iudgement there was neuer yet any were he Iewe or were he Gentile that doubted in this veritie but had meanes of probation to confirme the same as more particulerlie in the rest of this chapter shal be declared Hovv the heathens proued there vvas a God Sect. 2. AMONG the Gētiles or heathē people those men were all wayes of most credite and estimation that professed the loue of wisdome for that respect were termed philosophers Who being deuided into diuers sortes sectes
thing vvhich is by participation must be reduced and referred to some other thing that is not by participation but of it self And he calleth a thing by participation which is not in the fullest or highest degree of perfection in his kinde but may haue additiō made vnto it As for exaple water or anie thing els that is heated by the fiar is hoate by participatiō and not of it self for that it maye alvvayes be hoater and haue addition of heate made vnto it But fiar is hoate of it self and not by participation for that it hath heate in the highest degree and in that kinde can receyue no additiō wherfore the heate of all other things which are hoate by participation of fiar are reduced concerning their heate to the heate of fiar as to their original Now then sayeth the Metaphisique we see by experiēce that all the creatures and partes of this worlde are things by participation onlie for that they are finite in nature and haue limitations in all their perfections and may receaue additions to the same and consequentelie they must of necessitie be referred to some higher cause that is infinite in perfection and consisteth of it self alone without participation from others and this is God who being absolute endeles and without all limitation of perfection in hym selfe deriueth from his owne incomprehensible infinitenes certaine limited natures and perfectiōs to euerie creature which perfections in creatures are nothing els but litle particles and participations of the bottōles sea of perfectiōs in the Creator wherunto they are to be referred and reduced as the beame to the sunne and the brooke to the fountaine A second argument vseth the Metaphisique grounded vppon certaine rules of vnitie wherof one principale is that euerie multitude or distinction of things proceedeth from some vnitie as from his fountaine This he sheweth by manie examples of things in this world For we see by experiēce that the diuers motions or mouinges of the lower sphers or bodies celestial doe proceede of the mouing of one highest sphere are to be referred to the same as to their foūtaine Many riuers are reduced to one well or ofspring innumerable beames to one sunne all the boughes a of tree to one stocke In the bodie of mā which for his beautie and varietie is called the little vvorld the veynes which are without number haue all one beginning in the liuer the arteres ī the harte the sinowes in the braine And that which is more the infinite actions of life sense and reason in mā as generatiōs corruptions nourishementes digestions alterations Eeeling smelling tasting seing hearing mouing speaking thinking remembring discoursing and ten hundred thousand particuler actions operations and motions besides which are excercised in mans bodie vnder thes or other such names and appellations all thes I say being infinite in number most admirable in order and distincte in euerie their office and operation doe receaue not withstanding their beginning from one most simple vnitie and indiuisible substance called the soule which produceth gouerneth and directeth them all to so innu nerable differēt and contrarie functions By this concludeth the Metaphisique that as among the creatures we finde this most excellente order and connexion of thinges wherby one bringeth furth manie and euerie maltitude is referred to his vnitie so much more in al reason must the whole frame of creatures conteined in this world wherein there are so manie milliōs of multitudes with their vnities be referred to one most simple abstract vnitie that gaue beginning to them all and this is God A thirde argument vseth the Metaphisique deriued from the subordination of creatures ī this world which subordination is such and so wonderfull as we see no creature by nature serueth itself but an other and all together doe cōspire in seruing the common We see the heauens doe moue aboute continuallie without ceasing and this not to serue them selues but inferior creatures lesse excellent then them selues We see that water moystneth the ground the aver cooleth openneth and cherysheth the same the Sunne heateth and quic keneth it the Moone and Starres powre foorth their influēce the windes refreshe it and all this not for them selues but for other The earth againe that receaueth thes seruices vseth not the same for her self or for her owne commoditie but to bring foorthe grasse wherewith to feede cattaile and they feede not for them selues but to gyue nourishement vnto man Now then sayeth the Metaphisique if a man that stoode a farreof vppon a mountaine should see in a field vnder hym a great huge maine armie of souldiars most excellent well appointed ech one in order agreing with th' other deuided into Rancks Squadrōs Companies offices subordinate th' one to th' other by degrees and yet all tending one waye all their faces bent vppon one place all mouinge marching and turning together all indeuoringe with allacritie towardes the perfourmance of one common seruice bymutual assistance without dissention discorde difference or clamour he that should see this sayeth the metaphisique as he could not but imagine some general high Capitaine to be among thes soldiars whom all obeyed and from whose supreme commandement and order this most excellent subordination agreement and vnion proceeded so much more vpon consideration of the former coherence consent and miraculous subordination of creatures amōg them seiues in their operations must we inferre that they haue some general cómaunder cuer thē all by whose supreme dispcsition eche creature hath his charge peculier taske appointed which he must perfourme for the cōman and vniuersal seruice of the whole The fouerth reason or argument alleaged by the supernatural philosopher is of the marueilous prouidence arte and wisdome discouered in the making of euery least creature within the world For seing there is nothing so litle nothing so base or cōtemptible within the compasse of this heauen that couereth vs but if you consider it you fynde both arte order proportion bewtie and excellēcie in the same this can not proceede of fortune as foolishe Lucretius and some other would haue it for that fortune is casualtie without order rule or certaintie and therfore needes it must come frō the wisdome and prouidence of some omnipotēt Creator If you take a flye or a flea or a leafe fró a tree or any other the least creature that is extant in the worlde and consider the same attentiuelie you shall fynde more miracles thē partes therin you shal fynd suche proportion of members such varietie of colours such distinctiō of offices such correspondence of instrumentes and those so fit so well framed so coherent so subordinate as the more you contemplate the more shall ye maruaile nether is ther anie one thing in the world more effectual to draw a man to the loue and admiration of his Creator then to excercise hym self often in this contemplation for if his harte be
gyue vp his accomptes of so much tyme and monie spent in singinge so much in daunsinge so muche in fencinge so much in Courtig who would not laugh at so fond a recoÌ„ning but being further demauÌ„ded of his master what tyme he had bestowed vpon the marchandise and affaires for which he was sent if the man should answer that he had not leasure to thinke vpon that thing for the great occupation whiche he had in th' other who would not esteeme hym worthie of all punishement and confusioÌ„ And much more shame and confusion no doubt shall they sustaine at the last dreadfull day in the face and presence of God and all his Angels who being sent into this world to traffique so riche a marchaÌ„dise as is the kingdome of heauen haue neglected the same and haue bestowed their studdies vpoÌ„ the moste vaine tryfles and follies of this world without cogitation or care of th' other O ye children of Adam saith the spirit of God whie loue you so vanitie and seeke after lies Whie leaue you the fouÌ„taine and seeke after Cesternes If a goldeÌ„ Game of inestimable value should be proposed to suche as would ruÌ„ne and could winne the same and when the course or rase were begunne if some should steppe asyde and follow flies or fethers that passed in th' ayer without regarde of the price Goule proposed who would not maruaile and take pittie of their follie Euen so is it with men of this world if we belieue S. Paul who affirmeth that we are all placed together in a Course or rase and that heauen is propounded vnto vs for the Game or Price But euerie man saith he arriueth not thyther and why for that most men doe steppe a syde and leaue the marcke Most men doe runne awrie and doe followe fethers vp and downe in th' ayer most men doe pursue vanities and doe wearie them selues oute in the pursute therof vntill they can nether runne nor goe nor moue their limmes anie further and then for the most parte it is to late to amende their follie Will you heare the lamentations of suche vnfortunate men These are their owne wordes recorded by scripture We are wearied out in the waye of iniquitie and perdition and the waye of God we haue not knowen What profitt haue we receyued of all our pompe pride and vaunting riches what good haue they donne vs They are now past awaye as a shadoe and as a messenger that rideth in post and we are consumed in our owne iniquities This is the lamentable complainte of such men as ranne awrie and followed a wronge course in their actions of this life Thes are they who pursued riches honour pompe and like vanities and forgate the busines for which they were sent Thes are they who were esteemed happie men in this world and thought to runne a most fortunat course in that they heaped much riches together aduaunced them selues and their families to greate dignities became gorgeous glorious and dreadful to others and finallie obtained what so euer their lust and concupiscence desyred This made them seeme blessed to earthelie cogitations and the waye wherin they ráne to be most prosperous and happie And I make no doubt by experience of thes our tymes but they had admirours and enuiours in great abundance who burned in desire to obtaine the same course And yet when I heare their complainte in this place and their owne confession wherin they saye expresselie vve senseles men did erre from the vvay of truth when I consider also th' addition of scripture Taliadixerunt in inferno they spake thes thinges when they were in hell I can not but esteeme their course for most miserable and condemne wholy the iudgement of flesh in this affaire Wherfore my brother if thou be wise yelde not to this decept of worldlie lippes and tongues that vse to blesse sanctific such as are in most daunger and nearest to perdition Leane rather to the sincere councel of S. Paul who willeth the to examine vprightlie thy owne workes and wayes and so to iudge of thie selfe without decepte If thou walke the waye of Babylon most certaine it is that thou shalt neuer arriue at the gates of Hierusalem except thou chaunge thie course O my brother what a gryese will it be vnto thee when after longe labour and much toyle thou shalt finde thie self to haue gone a wrie if a man had trauailed but one whole daye and therby made wearie should vnderstande at night that all his labour were lost that his whole iourney was out of the waye it would be a marueloê° afflictioÌ„ vnto hym no doubt albeit no other incoÌ„uenieÌ„ce were therin but onlie the losse of that dayes trauaile which might be recouered and recompenced in the next But if besides this his busines were great if it laye vpon his life to be at the place whether he goeth at a certaine hower if the losse of his waye were irrecouerable if the punishment of his errour must be death and confusion and hym self were so wearie that he could stirre no one foote further imagine then what a gryeuous message this would be vnto hym to heare one say Sir you are amisse and haue ridden wholie besides your way So then wil it be vnto the my soule at the daye of death and separation from my bodie if in this life thou attende not to thy saluation for which thou were created but shalt passe ouer thy dayes in followinge of vanities Thou shalt finde thy self a straye at th' ende of thy iournei thou shalt finde thy self wearie and inforced to saye withe those miserable damned spirites I haue vvalked hard and craggie vvayes for that in deede the waye of wickednes is full of thornes and stones though in shew it be couered with faire grasse manie flowers Thou shalt finde at that daye that thou hast lost thy labour lost thy tyme lost all opportunitie of thy owne commoditie Thou shalt finde thie errour to be irrecouerable thie dauÌ„ger vnauoydable thie punishement insupportable thie repentance vnprofitable and thie griefe and sorrow and calamitie inconsolable Oh he that could beholde and feele th' inwarde cogitations of a worldlie mans hart at that instant after all his honours and pleasures were past no doubt but he should finde hym of an other iudgement and opinion in thinges then he was in the ruffe and heate of his ioylitie He doth well perceyue then the fondnes of those triffles which he followed in this life albeit it were to make hym self a Monarche If a man did know the cogitations that Alexander the Great had when of poison he came to die after all his victories and incredible prosperitie if we knew the thoughtes of Iuliê° Caesar at the day of his murder in the Senate house after the conquest of all his enimies and subiection of the whole world to his owne onlie obedieÌ„ce we should well perceiue
that they tooke litle pleasure in the wayes they had walked not withstanding they were esteemed most prosperous and happie by men of this world Iosephus the Iewe recompteth two very rare examples of humane felicitie in Herode the first and Agrippa his Cosine wherof th' one by Antonie the Triumuir and th' other by Caligula th' Emperour both of them being otherwise but priuate gentilmen and in great pouertie and miserie when they fled to Rome were exalted vpon the suddaine to vnexpected great fortune and made riche Monarches and glorious Potentates They were indued at seueral tymes with the kingdome and crowne of Iurie that in such ample sorte as neuer any of that Nation after them had the like For which cause they are called in the Hebrue storie for distinctions sake Herode the Great and Agrippa the Great They ruled and commaunded all in their dayes they wanted nether siluer nor gold nor pleasures nor pastimes nor friendes nor flatterers And besides all thes gyftes of fortune they abounded also in ornamentes and excellencie of bodie and witte And all this was increased and made the more admirable by reason of their base low estate before in respect wherof their present fortune was esteemed for a perfect paterne of most absolute felicitie This they enioyed for a certaine space and to assure thē selues of the continuāce they bent all their cares cogitations and studdies to please the humours of the Roman Emperours as their Gods and authours of all their prosperitie and felicitie vpō earth In respect of whose fauours as Iosephus noteth they cared litle to violate their owne religiō of the Iewes or anie thing els that was most Sacred And this forsooth was esteemed of manie a most wise politique prosperous and happie course But what was th' ende and consummation of this their rase First Herode fell sicke of such an incurable and lothesome desease and was tormented in the same with so manie terrours and horrible accusations of his conscience as he pronounced hym self to be the most miserable afflicted creature that euer liued and so calling one daye for a knife to pare an aple would nedes haue mundered hym self with the same if his arme had not bene stayed by them that stoode by And for Agrippa Iosephus reporteth how that vpon a certaine daye which he kept festiual in Caesarea for the honour of Claudius the Roman Emperour when he was in his most extreme pompe and ioylitie in the middest of all his Peeres Nobles and Damosels cōming foorth at an hower appointed all glittering in golde siluer to make an oration vnto the people his voice gesture countenāce and apparel so pleased as the said people began to crie being sollicited ther vnto by some flaterours that it vvas the voyce of God and not of man wherin Agrippa taking pleasure and delectation was stoocken presentlie from heauen with a moste horrible putrifaction of all his bodie wherof he died repeating onlie to his friendes thes wordes in the middest of his tormētes Behold ye mee that doe sente to you a God hovv miserablie I am Inforced to departe from you all Now then would I demaunde of thes two so fortunate men who laying a side all care of God and religion did follow the prefermentes of this world so freshelie and obtained the same so luckelie how they liked of this their course and rase in th' ende Trulie I doubt not but if they were here to answer for them selues they would assure vs that one hower bestowed in the seruice of God and of their saluation would more haue comforted them at that last instant then all their labours toiles which they tooke in their liues for pleasing of Emperours and gathering the grace and good likinge of mortal men Vse then ô Christian vse this experience to thy commoditie vse it to thy instructiō vse it to thy forwarning That which they are now thou shalt be shortlie and of all follies it is the greatest not to profite or flee daungers by th' exāple of others The difference betwene a wise mā and a foole is that th' one prouideth for a mischiefe while tyme serueth th' other would doe whē it is to late If thou mightest feele now the state and case wherin thy poore hart shal be at the last daye for neglecting the thing that of all other it should haue studdied thought vpō most thou wouldest take frō thy meate sleepe and other necessaries to repaire that is past Hytherto thou hast time to refourme thy course if thou please which is no small benefite if all were knowen For in this sense no doubt is it most true which the wise man saith that better it is to be a lyuing dogge then a dead Lyō For that while the daye tyme of this life indureth all thinges amisse may easelie be amēded But the dreadful night of death will ouertake thee shortlie then shall there be no more space of reformation Oh that men would be wise and forsee thinges to come sayeth one prophet The greatest wisdome ī the world deare brother is to looke and attēde to our owne saluation For as the scripture sayeth most trulie he is a vviseman in deede that is vvise to his ovvne soule And of this wisdome it is writen in the verie same booke as spoken by her self In mee is the grace of all life and truth and in mee is the hope of all life and vertue In moral actions and humane wisdome we see that the first and chyefest circumstance is to regarde well and consider the ende And how thē doe we omit the same in this greate affaire of the kingdome of heauen If our ende be heauē what meane we so much to affect our selues to earth if our ende be God whie seeke we so greedilie the worldlie fauour of men if our ende be the saluation and eternitie of our soule why doe we follow vanities and temporalities of this life vvhie spende ye your monie and not in breade sayeth God by Esay vvhie bestovve ye your labour i thinges that vvill not yeld you savuritie If our inheritance be that we should reigne as kinges whie putt we our selues in suche slauerie of creatures if our birth allow vs to feede of bread in our fathers howse whie delighte we in huskes prouyded for the swine But alas we may saye with the wise man in scripture Fascinatio nugacitatis obscurat bona The bewitching of worldlie trifles doth obscure and hyde from vs the things that are good behouesull for our soules ô most daungerous inchantement But what shall this excuse vs no trulie for the same spirite of God hath left recorded Populus non intelligens vapulabit The people that vnderstādeth not shal be beaten for it And an other prophet to the same effect pronounceth This people is not vvise and therefore he that made them shall not pardon them neither
Cities your Prouinces your Ilādes your Castles your Forteresses your Tentes your Campes your Courtes your Pa laces your Senates and your market places Only we haue left your idolatrous temples vnto your selues al other places are ful of Christians If we were enemies what dangerous warres might we make against you albeit our number were farre lesse who esteeme so litle of our liues as to offer our selues daily to be slaine at your handes This then is your safetie in very deed not your persecuting of vs but that we are honest patient and obedient and that it is more lauful in Christian religion to be killed then to kill By which wordes of Tertulian in this first beginnings and infancie as it were of Christian religion for he liued in the second age after Christ we see how this litle flocke and kingedome of Iesus was increased not withstanding all the resistance and violence of the world against it Which appeareth by the same Tertulian to haue bene such was euen at that tyme when he wrote those wordes the fowerth persecution being then in most furie as all the malefectours of the world together had not so much rigour shewed against them as had the most innocent Christiā that liued for confeising onlie that name and religion This then declared must apparentelie that it could not proceede but of some diuine power and supernatural assistance that in so shorte a space amiddest the contradiction and opposition of so manie aduersaires amōge the whippes swordes and tortures of so greate potent and violent persecutours this poore simple and feeble cōgregatiō should pearse through and augment it self so strongelie Especiallie if we cōsider th' outwarde meanes of this increase wherein ther was nothing to allure or cōtent mans nature nothing gorgeous nothinge delectable nothinge to please or entertaine sensualitie We reade of an Emperour that takinge in hande to conquer the world made this Proclamation for winninge men vnto his partie Who soeuer will come and be my Seruaunt if he be a footeman I will make hym a horsman If he be a horsman I will make hym ryde with Coches If he be a Farmour I will make hym a Gentleman If he possesse a cotage I will gyue hym a village If he haue a village I will gyue hym a Cittie If he be Lorde of a Cittie I will make hym Prince of a regiō countrie And as for Gold I wil power it foorth vnto them by heapes weight and not by number This was Cyrus edict and proclamation to his followers very glorious as we see in pompe of wordes and ostentation of stile Let vs now compare the proclamation of Iesus whos entrance and preface was Paenitētiā agite doe ye penāce And then it followed In hoc mundo pressuram habebitis In this world you shall receyue affliction And then after againe they shal vvhippe and murder you And yet further you shal be hateful in the sight of all mē for my sake Thē is ther adioy ned he that loueth his life shal loose his soule After that ensweth he that vvil follovv me must beare his Crosse. And finallie the cōclusion is he that cōmeth to me and doth not hate his father his mother his vvife his children his brethrē his sisters as also his ovvne life he is not vvorthie to be my seruant This was the entertainment proposed by Iesus to such as would come and serue vnder his Banner with expresse protestatiō that hym self was sent into the world not to bring peace rest and ease to flesh and blood but rather to be the cause of sworde fire tribulation combat enmitie And yet with thes colde offers presented to the world by poore abiecte most contemptible officers and by this doctrine so Crosse and opposite to mans nature inclination and sensual appetite he gained more hartes vnto hym within the space of fortie yeares as hath bene said then euer did Monarche in the world possesse louing subiectes by what soeuer temporal alluremente they did or might propose Which argueth most euidently the omnipotent puissance of hym that contrary to mans reason could bring to passe so miraculous a conquest THER FOLOVVETH in order the cōsideration of Christs Apostles which in some respect may be said more straunge and wonderful then the former in that they being both rule and simple and vnletteredmen for the most parte of the baser sort should be chosen and assigned to so great a worke as was the conuersiō of all Countries and Natiōs and to stand in combat with the power learning and wisdome of all the world Neither only had they to contend and fight against their enemies but also to direct and gouerne and menage al thos who should be adioyned to their maisters kingdome To which charge they seemed so vnto warde and insufficient in al that time wherin they liued with him vpon earth as by their questions and demandes made vnto him 2 litle before his passion they might appeare to haue learned very litle in three whole years conuersation and instructiō and in very deed to be incapable of so high mysteries and functions Yet notwithstanding thes men who of them selues were so weake and impotent after strength and confirmation receyued by the descending of Gods holy spirit into them became so perfect able and most excellent men as they brought the whole world in admiration of them Not only by the most exquisite perfectiō of their doctrine wherin of a sudaine without studie they excelled and conuinced the greatest Philosophers then liuing but also and that especially by the rare and stupendious Miracles which they wrought in the sight of al men The contemplation wherof as S. Luke reporteth droue the beholders not only into great meruaile but also into feare and exceeding terrour And for example he recompteth the restoring of a lame mā at the Temple gate of Ierusalem which had bene a Criple for the space of fortie yeares or more and the miracle dōne and testefied in the presence and knowledge of all the Citie He recordeth also the dreadful death of Ananias and Saphira by the only speech and voice of S. Peter as īn like maner the healīg of infinite sicke people by the presence shadowe of the same Apostle He reporteth the most wonderful deliuerance of the said S. Peter out of the hands and prison of Herode by an Angel The varietie of lāguages which all th' Apostles spake The visible descending of the holy Ghost vpon al such on whom the said Apostles did but laie their handes The miraculous conuersiō of S. Paul by Christs appearing vnto him in the way when he went to persecute Of which miracle S. Paul protested in euery place afterward and once especiallie in open audience and iudgement before Agrippa the king and Festus Gouernour of Iurie Thes miracles and manie moe are recorded by S. Luke wherof some part were sene by
a thing at that time not probable in reason for that the Romanes permitted the exercise of al kindes of religions And that notwithstanding in all thes pressures and intollerable afflictie is his faithfull followers should not shrincke but holde out and daily encrease in zeale fortitude and number and finallie should atchiue the victorie and conquest of al the world a thīg much more vnlikly at that daye so farre passing al humane probabilitie as no capacitie reason or cōcept of man might reach or attaine the foresight therof And with this wil we cōclude our third and last part of the general diuision set doune in the beginning concerning the groundes and proofes of Christian religion The Conclusion Sect. 4. BY AL that hytherto hath bene saide we haue declared and made manifest vnto the gentle reader three thinges of great importance First that from the beginning and creation of the worlde ther hath bene promised in all times and ages a Messias or Saueour of mankinde in whom and by whom al Nations should be blessed as also that the particuler time maner and circumstance of his cōming together with the qualitie of his person purpose doctrine life death resurrection and Ascension were in like maner by the prophets of God most euidently forshewed Secōdly that the very same particulers and special points that were dessigned and set doune by the said Prophets were also fulfilled most exactly with their circumstances in the person and actions of Iesus our Saueour Thirdly that besides the accomplishment of all the for said propheties there were giuen by Iesus many signes manifestatiōs and most infallible arguments of his Deitie and omnipotēt puissance after his Ascention or departure from al humane and corporal conuersation in this world By al which waies meanes arguments and proofes by ten thousand more which to the tongue or penne of man are inexplicable the Christian minde remaineth setled and most firmely grounded in the vndoubted belief of his religion hauing besides al other thinges euidēces certainties and internal comfortes and assurances which are infinite thes eight demonstratiue reasons and persuasions which ensue for his more ample and aboundant satisfaction therin First that it was impossible that so many thinges should be foretold so precisely with so many particularities in so many ages by so different persons al of sanctitie with so great concorde consent and vnitie and that so long before hand but by the spirite of God alone that only hath foreknowlege of future euents Secondly that it could not possibly be that so many thinges so difficult and strange with al their particularities and circumstances should be so exactly and preciselie fulfilled but in him alone of whom they were truly meant Thirdly that it can no waies be imagined that God would euer haue concurred with Iesus doinges or assisted hym aboue all course of nature with so aboundant miracles as the Gentiles doe confesse that he wrought yf he had bene a Seducer or taken vpon hym to set foorth a false doctrine Fourthly if Iesus had intended to deceaue and seduce the world he would neuer haue proposed a doctrine so difficult and repugnant to al sensualitie but rather would haue taught things pleasant and grateful to mans voluptuous delight as Mahomet did after him Nether could the nature of mā haue euer so affectuously embrased such austeritie without the assistance of some diuine and supernatural power Fistly for that Iesus being poorely borne and vnlettred as by his aduersaries confessiō doth appeare and that in such an age and tyme when all worldly learning was in most florishing estate he could neuer possibly but by diuine power haue attained to such most exquisite knowlege in all kinde of learning as to be able to decide all the doubtes and controuersies of Philosophers before him as he did laving doune more plainly distinctly perspicuously the pithe of all humane and diuine learning within the compasse of three yeares teaching and that to auditours of so great simplicitie then did al the Sages of the world vntil that 〈◊〉 in so much that euen then the most vnlearned Christian of that time could say more in certaintie of truth concerning the knowledge of God the Creation of the world th' ende of man the reward of vertue the punishment of vice th' immortalitie and rest of our soule after this life and in other such highe poinctes and mysteries of true philosophie then could the most famous and learned of al the Gentiles that had for so many ages before beaten their braines in contention about the same Sixtlie if Iesus had not meant plainly and sincerely in al his doinges according as he professed he would neuer haue takē so seuere a course of life to himself neither would he haue refused al temporal dignities and aduancemēts as he did he would neuer haue chosen to die so opprobriously in the sight of al men nor made election of Apostles and Disciples so poore and contemptible in the world nor if he had would euer worldly men haue folowed him in so great multitudes with so great seruour zeale constancy and perseuerāce vnto death Seuenthly we see that the first beginners and founders of Christian religion left by Iesus were a multitude of simple and vnskilful persons vnapt to deceyue or deuise any thing of them selues They beganne against al probabilitie of mans reason they went forward against the streame and strength of al the world they continued and encreased aboue humane possibilitie they perseuered in tormētes and afflictions insufferable they wrought miracles aboue the reache and compasse of mans habilitie they ouerthrew Idolatrie that then possessed the world and confounded al powers infernal by the only name and vertue of their maister They saw the propheties of Iesus fulfilled and al his diuine speeches and predictions come to passe They sawe the punishmēt of their enimies and chief imnugners to fal vpon them in their dayes They sawe euery daie whole Prouinces Countries and kingdomes conuerted to their faith And finally the whole Romane Empire and world besides to subiect it self to the lawe obediēce and Ghospel of their maister Lastly among all other reasons and argumentes this may be one most manifest vnto vs that wheras by many testimonies and expresse propheties of the olde Testament it is affirmed that the people of Israel should abandone persecute and put to death the true Messias at his comming as before hath bene shewed and for that facte should it self be abandoned of God and brought to ruine and dispersion ouer al the world wherin according to the wordes of Osee they shal sitt for a long time vvithout king vvithout prince vvithout sacrifice vvithout Altar vvithout Ephode or images and after this againe shal returne and seeke their God in the last daies we see in this age the verie same particularities fulfilled in that Nation and so to haue continued now for thes fiftiene hundreth yeares that
them selues their successours to the worlds end this I say being once brought to passe and the litle stone that was cut out of a hill without handes being now made a huge mountaine that had spreed it self ouer the whole face of the earth according to Daniels prophetie thē thos holy and sage Apostles for preuenting of al new doctrines and false errours that might afterwardes arise as by reuelation from Iesus they vnderstood there should doe many most earnestly exhorted and with al possible vehemēcie called vpon the people to stand fast in the documents and traditions then receaued to holde firmly the faith and doctrine already deliuered as a Depositum and treasure committed to be safely kept vntil the last daie And aboue all other thinges they most diligently forewarned them to beware newfangled teachers whom they called Herctiques who should breake from the vnitie of this vniuersal bodie already made and knit together and should deuise new gloses exposition and interpretations of Scripture bring in new senses doctrines opinions diuisions to the renting of Gods Church and Citie now builded and to the perdition of infinite soules For discerning of which kinde of most pernicious people as S. Austen and other holie fathers doe note for more perfecte distinction betwene them and true Christians the said Apostles inuented the name Catholique and set doune in their cōmon Creede that clause or article I beleeue the Holie Catholike Church By whiche word Catholike that signifieth vniuersal they gaue to vnderstand to al posteritie that whatsoeuer doctrine or opinion should be raised afterward among Christians disagreeing from the general consent doctrine and tradition of the vniuersal Church was to be reputed as errour heresie and vtterly to be reiected And that the only Anckor staie and securitie of a Christian mans my nde in matters of beleefe for his saluation was to be a Catholike that is as all aunciēt fathers doe interprete the same one who layīg aside al particuler opinions and imaginations both of hym self and others doth subiect his iudgment to the determination of Christes vniuersal visible and knowen Church vpon earth embrasing whatsoeuer that beleeueth and abādoning whatsoeuer that reiecteth And this is that plaine direct sure and infallible waye among Christians whereof we spake out of Esaie and other prophetes and Saintes of God before wherin no man can erre though neuer so simple but only of wilful and obstinate malice which is declared in this maner followinge The Ghospel of Christ being once preached and receyued vniformely ouer al the world and Churches of Christianitie erected throughout all Countries Prouinces and Nations in the Apostles time as hath bene said it is to be considered that this vniuersal church bodie or kingdome so gathered foūded established was to continue visibly not for one or two ages but vnto the worlds ende For so it was foreshewed and promissed most perspicuouslie by Daniel when he foretelling the soure great Monarchies that after him should ensue adioineth thes euident wordes of the church and kingdome of Christ In the daies of thes kingdomes shal God raise vp a Celestial kingdome vvhich shal indure for euer vvithout subuersiō that kingdome shal not be deliuered ouer to any other people By which last wordes as also by diuers promisses of Christ hym self in the Ghospel we are acertained that the very same visible congregatiō Church bodie common weale gouernment and kingdome which was established by the Apostles in their time should endure and continue by succession of folowers vnto the worlds ende neither should it passe ouer or be deliuered to any other people that is no new teachers or later doctrines dissenting from the first should euer finallie preuaile against it Which prophetie to haue bene fulfilled frō that day vnto this is made euident and most apparant by the recordes of al ages wherin albeit diuers errours and heresies haue sprong vp and made great blustering and disturbance for a time yet haue they bene repressed and beate doune againe by the same Church and her visible pillars in the ende For examples sake in the first age there rose vp certaine seditious fellowes amōg the Iewes making some cōtention about their ceremonies as also did Simon Magus Nicolaus Cerinthus Ebion and Menander that were heretiques Against whō besides the Apostles stoode ī defence of that which was published before their Disciples S. Martialis S. Dionisius Areopagita Ignatius Policarpus others In the secōd age rose vp Basilides Cerdon Marcion Valentinus Tacianus Apelles Montanus and diuers others against whom stoode in the battaile Iustinus Martyr Dionisius bishop of Corinth Irenaeus Clemens Alexandrinus Tertulian and their equals And so douneward frō age to age vnto our daies whatsoeuer heresie or different opinion hath bene raised contrary to the general consent of this vniuersal bodie it hath bene checked and controlled by the watchmē pastours chief gouernours of this bodie and finally hath bene condemned and anathematized by their general assemblies consent and councelles gathered from time to time as occasions serued in al partes of the world Wherby it is most manifest that he who relieth vpon this general consent of Christes Church in earth and adhereth to nothing against the iudgmēt of the same cā not possibly erre in matters of beleefe but walketh in that sure secure and infallible path wherin Esaye sayeth that a very foole can not goe amisse Wherfore to conclude this first parte of our present speech cōcerning the trial of our faith and beleefe he that is a true Catholique and holdeth hym self within th' obedience of this general and vniuersal Church which hath descended by succession from Christ and his Apostles that is as olde Vincentius said eleuen hundred years agoe in his most excellent treatise against innouations of heretiques he that Ioueth the Churche and bodie of Iesus Christ so much as he preferreth nothinge in the world before the Catholique and vniuersal doctrine therof not any priuat mans authoritie loue wit or eloquence not reasons of nature or pretēce of scriptures against that which before hym was beleeued by all men he that followeth vniuersalitie antiquitie and consent in his beleefe and standeth firmelie to that faith which hath bene held from time to time in al places in al seasons by al or the most parte of Bishopes Priestes and Doctours in Christianitie he that cā say with S. Augustine that he trulie followeth that vniuersal Church which had her beginninge by the enteringe in of Natiōs got authoritie by miracles was increased by charitie and established by continuance which hath her succession of bishopes from the Chaire of Peter vntil our time that Church whiche is knowen in the worlde by the name of Catholique not onlie to her friendes but also among her enimies for that euen heretiques in common speech doe terme her so hauinge no other meanes to distinguishe them-selues and their followers from
deedes the wil and commaundementes of his father in this life For want wherof he assureth them that manie at that daye who had not onlie belieued but also donne miracles in his name should be denied reiected and abandonned by hym Which longe lesson of vertuous life being the first that euer our Saueour gaue in publique to his Disciples then newlie gathered together as S. Mathew noteth hauing treated verie litle of pointes of faith before but onlie in general by some miracles and preachinge hauinge shewed hymself to be the true Messias doth sufficientlie teache vs that it is not enoughe to beleeue in Iesus and to make professiō of his name and doctrine except we conforme our lyues and actions accordinge to the prescript of his commaundmentes For albeit in Christian religion faith be the first and principal foundation whervpon all the rest is to be stayed and grounded yet as in other material buildinges after the foundation is layed ther remaineth the greatest labour time cost cunning and diligence to be bestowed vpon the framinge and furnishinge of other partes that must insue euen so in this celestial edifice or buildinge of our soule hauing layed once the foundation and grounde of true beliefe which a Christian oftentimes dispacheth in the space of one weekes learninge the rest of al our life time labour and studies is to be employed in the perfecting of our life and actions and as it were in raising vp the walles other partes of our spiritual buil ding by the exercise of al vertues and diligent obseruation of Gods commaundements Without the which our faith is to no more purpose or profite then is a foundation without a building vpon it or a stocke or tree that beareth no fruite Which thinge S. Iames expresseth most excellentelie in this fit similitude Euen as a bodie vvithout spirite is dead so is saith vvithout vvorkes Which necessary point of vertuous life and obseruing Gods commandements for that certaine carnal and sensual Christiās in the primatiue Church euen yet whiles the Apostles thē selues were aline would in no wise vnderstande aright but for pleasing their owne appetites deuised vpon certaine darke and hard speeches of S. Paul that only faith was sufficient to saue them S. Austine and other auncient fathers were of opinion that not only thes last wordes of S. Iames the whole discourse which he maketh of this matter in that chapter but also both his and all other Apostles writinges set forth and published after S. Pauls epistles were prin cipally to represse this most absurde and pernicious errour For declaratiō wherof I wil allege only thes words of S. Augustine folowing expresly writē in a booke for this purpose intituled of faith good workes Thus then he beginneth For that this wicked opinion of only faith was sprong vp in the Apostles time by ill vnderstāding of S. Paul al the other Apostolical epistles which ensue of S. Peter S. Iohn S. Iames and S. Iude were directed principally to this ende to proue with al vehemencie that faith without good workes is nothing worth Euen as in deed S. Paul him self did not define euery maner of faith wherby we beleeue in God but only meaneth that profitable euangelical faith which hath workes annexed proceeding of charitie And as for that faith which is without workes and yet seemeth to thes men to be sufficient for their saluation he protesteth that it is so vnprofitable as he doubteth not to save of hym self If I should haue all faith in such sort is I vvere able to moue mountaines yet had not charitie I vvere nothing By which charitie no doubt good life is meant for that as in an other place it is said Charitie is the fulfilling of al the lavv Wherfore S. Peter most euidently in his secōd epistle hauing exhorted men to holines of life and maners sheweth that certaine wicked persons tooke occasion by some obscure sentēces of S. Paul to promisse them selues securitie of saluatiō by only faith Which hard sentences S. Peter affirmeth that thes miserable mē peruerted to their owne destruction as they did also other holiescriptures seing that S. Paul was of the verie same opinion that the other Apostles were concerning life euerlasting to be obtained by none but by such onlie as ioined vertuous life with their beliefe But S. Iames of al other is most vehement against al such as thinke that faith can suffice to saluation without good workes in so much as he compareth them to the deuils thē selues saying Doest thou belieue that there is one God thou doestvvel the deuils also doe belieue the same and tremble What could be spokē more truly briefly and vehemently then this seing in the Ghospel we read that the deuils made the same confession of Christes deitie that did S. Peter and yet Christ commended the one and reprehended the other c. Wherfore let not simple mindes be deceyued thincke that they knowe God if they confesse hym with a dead faith that is with a faith voide of good works as deuils doe for that they read perhappes in scripture thes wordes of Christ this is life euerlasting that men knovve thee the true God and Iesus Christ vvhom thou hast sent Lett them not I saye be deceyued with this but lett them remēber how Christes Apostle expoundeth that saying when he writeth By this vve knovve God trulie is vve keepe his Commaundementes and vvho soeuer sayeth that he knovveth hym and yet keepeth not his Commaundementes he is a liar and the truth is not in hym Thus farre S. Augustine declareth this veritie out of the scriptures and he addeth further in an other place the testimonie of S. Paul for comprobation hereof who admonished the people of Corinthus in thes wordes Deceyue not your selues nether fornicatours nor adulterours nor theeues nor couetous persons nor backbiters nor drunckards shal obtaine the kingdome of God Which S. Augustin proueth that S. Paul in truth could neuer haue auouched if the Corinthians by onlie faith might haue escaped damnation The very same discourse maketh S. Gregorie the great out of holie write vpon this pointe For hauinge considered thos most confortable wordes of Christ to S. Thomas blessed are they vvho haue not seene and yet haue beleeued he annexeth as followeth Perhaps here euerie Christian will saye within hym self I doe belieue and therfore I am blessed shal be saued Wherin he saith truth if his life be answerable to his beleefe For that a true faith doth not contradicte in maners the thiges which it professeth in wordes For which cause it was said of certaine false Christians by S. Paul that they confessed God in vvordes but denied hym in deedes and by S. Iohn that vvho soeuer saith he knovveth God and keepeth not his commaundements is a lyar Which being so we must examine the truth of our faith by consideration of our
his rickes of corne And to the negligent it is said on th' other side Egestatem operata est manus remissa The lazie and slouthful hand doth worke vnto his maister nothing els but beggarie And finally the more to confound our foly lazines in this point and to make deeper impression therof in our hartes we are by holy writ referred euen vnto the schoole and instruction of vnreasonable creatures in this behalfe Goe thou slouthful and lither sellovv sayeth the wisdome of God vnto the Ant or emmote and consider his vvayes and by hym learne vvisdome He hath neither gouernour nor maister to teach hym and yet doth he in sommer make prouision of soode vvheron to liue and sustaine hym self in vvinter By which wordes we are admonished not only what is our dutie in this life concerning labour and trauaile in good workes but also that the most excellent and supreme point of wisdome which possibly can be imagined is to gather store in this time present for the time to come and to make our bancke here in this world wheron to liue in the countrie wherunto we take our iourney This is that great and rare wisdome which is called in scripture the vvisdome of Saintes or rather as S. Paul termeth it the wisdome of God him self not knowen to the world That wisdome which Esay calleth diuitias salutis the treasure of saluatiō That wherof the wise man saith cogitare de illa sensus est consummatus to thinke onlie and ponder vpon this kinde of wisdome is most perfect vnderstanding and prudent knowledge And againe God loueth no man but hym that dvvelleth or remayneth vvith vvisdome And finallie to stirre vs vp to this kinde of wisdome he maketh an ample exhortation with a declaration of the nature dignitie vtilitie therof in thes wordes Come to this wisdome as he that soweth vpon hope of haruest haue patience for a tyme to expect her fruites Thou must labour and take paines a litle in her worke and soone after shalt thou taste of the commodities she bringeth forth Oh how vngrateful is she to the ignorant and a foole will not abide her She is not reueiled to many but to whom she is once knowen with them she remaineth vntill she bringe them vnto the sight and presence of God hym self c. Harken therfore my sonne follow her wayes with all thy force c. For that at the last daye thou shalt finde rest in her she shal turne thee to great ioye and consolation This was that blessed and wise mans counsaile and for fulfilling of this counsail as also for obtaining the rest ioye final consolation wherof here is mentiō S. Paul crieth so vehementelie vnto vs exhorting vs euerie wher to doe good workes and that abundantelie instantelie in al tymes to all men vpon al occasions with immoueable constancie assuring vs that our labour herein shall not be lost but that the tyme shall come whē we shall reape incessantlie To which purpose also appertaineth the parable propounded by our Saueour of the prudent Steward with a verie effectual exhortation in the ende that in this life we should purchase our selues friendes by the vse and distribution of our wicked mammō which friendes maye afterward make vs place in heauen To this effect are directed all those admonitions of holie scripture VVorke your ovvne saluation And againe bretheren be ye careful to make your vocation and election sure by good vvorkes And yet further S. Paul adioyneth an other circumstance therby to moue vs the soner saying VVbile vve haue tyme lett vs doe good vvorkes insinuating hereby that this tyme present was allowed vs onlie for that purpose and that this tyme being past ther would be no more place for such matters a cording to that sage admonishement of our Saueour hym self the night vvill come vvhen no man can vvorke any more For preuenting of which night and to take the tyme while it serued verie straunge it is to cōsider the paines watchfulnes and diligence which auncient holie Christians in former ages did vse and the sensles forgetfulness wherin we passe our dayes now They imitated the good husbandman who is careful to cast his seede into the grounde whiles faire wether lasteth and the diligent marchāt who euer stippeth not to lay owe his money while the good market ēdureth They knew the tyme would not be lōge which they had to worke in therfore they bestirred thē selues seriously whiles opportunitie was present Hereof among other thinges proceeded all thos goodlie 〈◊〉 of almes-deedes and charitable workes yet exstant to the world as witnesses of their excercise in this kinde of wisdome So many commō wealthes established so many churches builded and indued with abundant maintenāce so many By shopprickes deanries Archedeaconries Chanonries Prebendes Chantries and Benefices So manie Hospitales and houses of Orphanes fatherles infantes as also for the reliefe of other poore impotent and distressed people So many Seminaries Schooles Halles Colleges and Vniuersities for increase of learninge So many Bridges highe-wayes Caussies Townhouses and other publique commodities So many places of prayer and deuotion as Monastaries Abbayes Priories Couuentes Nunries Eremitages Cells Oratories and other like for repose of vertuous people that would leaue the worlde and betake them selues onlie to contemplation of heauenlie thinges and excercise of a more holie and retired life Al which charitable deeds and many more that can not be recounted came out of the purses and coffers of godlie Christians in auncient times who very often gaue not only of their abondance and superstuities but spared also from their owne sustenance and necessarie releefe as also tooke awaie and aliened many things from their owne children and posteritie to emploie thē in thes charitable vses for the benefite of their soules Wheras on the contrarie side we that now liue in this miserable corrupt time are so farre of from geuing away our necessaries and plucking from our owne bodies to thes offices of charitie that we make no scruple at all to spoile the poore and godlie of thes benefites and releefes which were left vnto them by our holie forefathers And as for our owne superstuities and excesses we seeke commōlie to emploie them rather on haukes and dogges and other brute beastes as sometimes also vpō much more vile vses then in charitable deedes to the releefe of our poore brethern and to the ease of our owne soules in the life to come So vtterly faileth the whole world at this daie in performing this point of doing good deedes Wherfore to drawe to a conclusion of this whole chapter it may appeare by that which hitherto hath bene said first what a perfect and most excellent creature a good Christian is whos life is nothing els but a continual warfare and resistāce of al sinne both I thought word and deed and an incessant exercise of al pietie and
good workes which his hand or hart may possibly performe Which kinde of life if it were exactly fulfilled in such sort as it was prescribed by Christ the authour of our profession most euident it is that the common weale of Christianitie should be a most heauenly blessed and Angelical estate vpon earth wherin no fraude no deceipt no malice no contention no wickednes iniustice or violence should raigue and consequētly either few or no tēporal lawes should be necessarie for punishment of the same For that by the only lawe of religion and conscience al would be simplicitie al puritie al truth and honestie concorde loue and charitie one towardes the other euē as we read that it fel out in the first daies and ages of Christian religion when this lawe of conscience was yet obserued But now for that the world hath abandoned commonlie in euery place thes two principal partes of Christian dutie I meane the resistance of synne and performance of good workes the most part of Christians are become more sensual and dissolute in maners and life then euer were the more ciuile part of Gentiles and Infideles which is a most intollerable and supreme dishonour to our Saueour that gaue his life for reducing vs to a better conuersatiō For which cause in al reason right and equitie the punishment of such vnworthie Christians must needs be farre greater at the later daie then of the verse Paganes who had not that light and assistance for their direction according to that speech of Christ to certaine ingrateful Townes places wherin he had preached woe be to thee Corozain woe be to the Bethsaida for that if the like thinges had bene done in Tyrus and Sidon which are heathen Cities that haue bene done in the they would haue repented therfore I tel you that it shal be easier for them in the daie of iudgement then for you Which point would God that men now adayes would attentiuely consider Secondly it may appeare by thes and other thinges before set doune what a maruelous different life the good and euil doe passe in this world and consequently how different a lot they are to receyue in the next from hym that rewardeth eche man as S. Paul saieth according to his actions either good or euil For first the vertuous Christiā doth not only abstaine from committing sinne especially that which diuines cal mortal which eche man by Gods assistance may eschewe but also by cōtinual resisting fightīg against the same he encreaseth daily and hourely his merite for the Crowne of heauē But the careles man by yeelding consent of hart to euery leude concupiscence that offereth it self doth not only not gaine any merite at al but heapeth vp sinne vpō sinne without ende or number Againe the careful man besides auoiding sinne the gaine which he gathereth by fighting in that combat performeth also infinite good workes at lest wise in hart and desire which is accepted by God for deedes wher further habilitie faileth But the lose Christiā neither in hart or deed doth any good at al but in place therof committeth infinite euils so that as the one employeth his whole mīde hart wordes and handes with al the forces and other habilities that God hath lent him to the doing of good and resisting of euil so the other bendeth al his powers both of bodie minde and fortune to the seruice of vanities the world and of his owne flesh and to the encrease of Christes enimies kingdome And hereby as the former encreaseth hourely in merite before God wherunto by his holie promisse belongeth encrease of grace in this life and of glorie in the life to come so the later cōtinually by all his thoughts wordes deeds and endeuours doth multiplie in stane frō time to time wherunto of Gods iustice doe appertaine both vengeance and damnation with the tormente of hel And in this contrarie course they passe ouer their liues for twentie thirtie fortie more or fewer yeares and so come to die eche man with his cōtrarie accompt which being such as I haue said can it be maruailous to any man liuinge if ther be so great diuersitie in their pavementes euerlastinge conditions for the world to come seing their dealinges recōninges were so opposite and vnequal in this life present Learne then my deare brother if thou be wise by thes and like considerations to awaken thy self while thou hast tyme. If thou finde by examination of the two forsaid partes of Christian dutie that hyterto thou hast walked avvrye hast not perfourmed the life required in that vocation thanke God for this so great a benefite as is the reuciling of thy daunger while yet ther is tyme and place to make amendes Many no doubt are this day in tormentes and shal be euerlastinglie who passed ouer their liues without euer thinking of thes affairs and if they had receyued so special fauour as thou doest now in hauing thes matters so particulerlie layed before the perhappes they had escaped thos eternal calamities wherin now they are fallen without possibilitie of redresse Vse then Gods mercie to thy gayne deare Christian and not to thy greater and more intollerable damnation Cast not awaye wilfullie that most precious Inel thy soule which Christ hath bought so dearlie and which he desireth so vehementelie to saue enriche with grace euer lasting glorie if thou wouldest yeeld the same into his handes and be content to direct thy life according to his most hoiie and sweet commaundementes OF THE ACCOMPT WHICH CHRISTIANS MVST YEELD TO GOD of the duties and offices before rehearsed As also the Maiestie seueritie terrour and other circumstances of that reconinge day vvith tvvo seueral times appointed for that purpose CHAPT VII AS IN euerie office and charge committed to a seruant in this life it is a principall point of wisdome to consider and beare in minde what accōpt reckonig shal be demaunded therof by him who placed him in that roome as also what nature and disposition his master is of in taking his audite that is whether exact or remisse facile or rigorous milde or sterne and whether he haue power to punishe at his pleasure if he finde hym faultie euen so it behoueth a careful Christian man in the charge of his life and dutie before mentioned and declared verie diligently to waighe and ponder with him self what maner of reckoning his Lord and Saueour wil require at his handes and in what termes either of rigour or lenitie facilitie or seueritie he will proceed with hym in that accompt or audite Which thing a prudēt man may easelie conceyue by consideration of thes two points which ensue First if he waighe the manner order and circumstances wherby his charge that is the lawe and rule of his conuersation was published and proclaymed by God vnto the world Which thing is set forth at large in the booke of Exodus wher is described with
benefites and such other which might iustifie sufficientlie his indignation and seuere hatred against him But there is one reason aboue al the rest which openeth the verie fountaine and origine of the matter and this is the intollerable iniurie donne vnto almightie God in euerie mortall sinne that we commit which in deede is so opprobrious abhominable an iniurie as no meane worldly potentate could beare the same at his subiectes handes and much lesse God him self being the omnipotent Lord of al glorie and Maiestie may in reason tollerate an outrage so often iterated against him as is sinne daily committed by the wicked For the better vnderstanding of which iniurie we are to consider that euerie time we cōmit a mortal sinne there doth passe thorough our hart minde though we marke it not a certaine practik discourse of our vnderstandinge as there doth also in euerie other electiō whereby we lay before vs on the one side the profit of that sinne which we are tempted to commit that is to saie the pleasure which allureth vs therunto and on thother parte the offence of God which is the leesinge of his grace and friēdshippe by that sinne yf we yeeld vnto it And thus hauinge as it were the balances there before vs and setting God in one end therof and in the other the aforesaide pleasure we stand in the middest deliberatinge examininge the waight of both partes and finallie doe make choise of the pleasure and reiect almightie God that is we chuse rather to loose the fauour of God together with his grace and whatsoeuer he is worth besides then to lacke that pleasure and delectation of sinne Now then what can be more opprobrious and horrible then this what cā be more reprochful to God then to prefer a most vile pleasure before his infinite Maiestie is not this farre more intollerable then the disgrace offred to him by the Iewes when they made choise of Barrabas the murderer and reiected Iesus their Saueour surely how hamous soeuer that sinne of the Iewes were yet in two poites this doth seeme to exceede the same First in that the Iewes knew not whome they refused in their choise as we doe Secondly in that they refused Iesus but once wheras we refuse him both daily and hourly whensoeuer in our hartes we giue consent vnto mortal sinne And is it meruaile then that God dealeth so seuerely sharplye with sinners in the worlde to come whoe doe vse hym so opprobriouslie and contemptuouslie in this life Vndoubtedly the malice of a sinner is greate towardes God and he doth not onlie dishonour hym by contempt of his commaundementes and by preferring most vyle creatures before hym but also beareth a secrete hatred grudge against his maiestie and woulde if it lay in his power offer his endeuour to pull hym out of his seate or at the least wise 〈◊〉 in his hart there were no God at all to punish sinne after this present lyfe Let euerie sinner examine the botome of his conscience in this point whether he could not be content there were no immortalitie of the sowle no reckoninge after this life no iudge no punishment no hell and consequentlye no God at al to the ende he might the more securelie enioye his pleasures And because God who searcheth the harte and reynes seethe well this most vndutiful trayterous affectiō towardes hym lurking within the bowels of sinful men how smoth so euer their wordes may be here of it commeth that in the whole course of holie Scripture he denounceth them for his enimies and professeth open warre and hostilitie against them And then suppose yoa what a pitiful case thes vnfortunate men are in being but seely wormes and wretches of the earth whē they haue so puissant an enimie to fight against them as doth make the verie heauens to tremble at his looke And yet that the case is so heare what himself sayeth what he threatneth what he thundreth out against them After he had by the mouth of Esaye the Prophet re peated many sinnes abhominable in his sight as the taking of bribes oppressing of poore people and the like He defieth the doers therof as his open enymies saying This saieth the Lord God of hostes the stronge Lord of Israel Beholde I vvi be reuenged vpon mine enimies and vvill comfort my self in their destruction And the Prophet Dauid as he was a man in most high fauour with God and made preuie to his secretes aboue many other so he more than any other doth expresse this seuere meaning of God his infinite displeasure against sinners calling them his enimies vessels of his wrath and ordayned to eternal ruine and destruction and complaineth that the world will not beleeue this point An vnvvise man saieth he vvill not learne this neither vvill the foole vnderstand it And what is this ô holy Prophet it foloweth That siners and vvorkers of iniquitie after they haue appeared i the vvorld doe perishe euerlastingly And what is the reason of this he answereth immediatly because toy enimies o Lord thy enimies I saie o Lord shal perishe til they that vvoreke iniquitie shal be cosumed Wherby we see that all sinners be enimies to God and God to them as also vpō what grounde and reason But yet for the further iustifyinge of godes seueritie let vs consider in what measure his hatred is towardes sinne how great how far it proceedeth withi what boundes it is comprehended or whether it haue any limites or bondes at all or rather be infinite and without limitation And to vtter the matter as in trueth it stādeth if all the tongues in the world were made one tongue and all the vnderstandinges of all creatures I meane of Angels and men were made one vnderstandinge yet could nether this tongue expresse nor this vnderstanding conceiue the great hatred of gods harte towards euery mortall sinne which we commit And the reason hereof standeth in two pointes First for that God by how much more he is better than we are by so much more he loueth goodnes and hateth synne than we doe And for that he is infinitelie good therfore his loue to goodnes is infinite and his hatred to euil immesurable and consequentlie his rewardes to them both are infinite the one in hell with euerlasting miserie thother in heauen by eternal felicitie Secondlie we see by experience that how much more great and worthie the person is against whom an offence is cōmitted so much greater is alwayes the offence as for example the self same blow or iniurie offred to a bond-slaue and to a prince differeth greatlie in qualitie and in the nature of offence and consequentlie deserueth farre different hatred and punishment And for that euerie mortal sinne which we commit is donne directlie against the person of God hym self as hath bene declared before whose dignitie is infinite therfore the offence or guilt of euery such sinne is
vttereth the same ī otherwordes they vvhich commit sinne are enimies to their ovvne soules Wherfore they laye downe to al men this general seuere most necessarie commaundement vpon al the paines before recited Flee from sinne as from the face of a snake And againe Bevvare thou neuer consent to sinne For how soeuer the worlde may make litle accounte of this matter by whome as the scripture noteth the sinner is praised in his lustes and the vvicked man is blessed for his vvickednes yet most certaine it is for that the spirite of God auoucheth it that he vvhich committeth sinne is of the deuil and therfore is to receyue his portion amonge deuils and damned spirites at the latter daye And is not al this sufficient most deare brother to breed in vs a detestation of sinne with feare and horrour to commit the same Is not this of force and strength sufficient to shake the hartes of them that wallowe perpetually in the pudle of sinne and doe commit the same daylie without scruple remorse or consideration what desperate obstinacie obduration is this Surely we find now by experiēce that the holye Ghost prophesied ful truelie of thes men when he sayed sinners alienated from God are possessed vvith a surit like a serpent and like a deafe cocatrise vvhich stoppeth her eares against the enchaunter This surie I saie is the furie or madnesse of willfull synners which stoppe their eares like serpentes to all the holy enchauntmentes that God can vse vnto them for their conuersiō that is to all his internal motions and good inspirations to all remorse of their owne consciences to all threatninges of holie scriptures to al admonishmentes of gods seruauntes to al examples of vertuous liuers to al the punishementes that light vpon the wicked and to all the other meanes which God can vse for their saluation Good Lorde what man would commit a mortal sinne for the gayning of ten thowsande worldes if he considered the infinite dōmages hurtes inconueniences mileries which doe ensue by cōmitting of the same For first who soeuer sinneth mortallie leeseth the grace of God inherent in his soule which is the greatest gift that can be gyuen to man in this life cōsequētlie he leeseth al those thinges which did accompanie that grace as are the vertues infused and the seuen giftes of the Holy Ghost wherby the sowie was beautified in the sight of her spouse and armed against al assaultes of her ghostlie enimies Secondlie he leeseth the fauour of God and consequentlie his fatherly protection care and prouidēce ouer him enforceth hym to be his professed enimie Which how great a losse it is we may esteeme in part by the state of a worldly princes seruant and fauorite who being in highe grace and credit with his Soueraine should by some one great offence lose al his fauour at one instant and incurre his mortal hatred and displeasure Thirdly he leeseth all his inheritance clayme and title to the kingdome of heauē which is due onlie by grace as S. Paul wel noteth and consequentlie he depriueth hym self of all dignities and commodities depending therupon in this life as are the condition and high priueledge of being the sonne of God the communion of Sainctes the protection of holie Angels and the like Fourthlie he looseth the quiet ioye and tranquillitie of a good conscience and all the fauours cherishmentes consolations and other comfortes wherwith the holie Ghost is wont to visite the mides of the Iust. Fifthly he looseth the merit and rewarde of his good workes done al his life before and whatsoeuer he doth or shal doe while he continueth in that miserable and sinful state Sixtlie he maketh hym self guiltie of eternall punishment and enrolleth his name in the booke of perdition and consequentlie byndeth hym self to althose miseries and inconueniences wherunto the reprobate are subiect that is to saie to be an inheritour of hel and damnation to be in the power of the deuill and his Angels to be thral to synne and euerie temptation therof and his sowle which was before the temple of the holy ghost the habitation of the blessed Trinitie the spouse of God place of repose for holy Angels to visit now to be a dēne of dragons a nest of scorpions a dongeō of deuilles a sincke swine-stie of al filth and abhomination and hym self a companion of the miserable damned spirites Lastlye he abandoneth Christ and renounceth al the interest and portion he had with hym treading hym vnder his feete defiling his most pretious blood Crucifying hym againe as S. Paul auoucheth in that he sinneth agaist him who died for sinne and maketh hym self a persecutour of his redeemer For which cause the same Apostle pronounceth a most hard and heauie sentence against such men in thes wordes If vve synne vvillfullye novv after vve haue receyued knovvledge of the trueth there remaineth no more sacrifice for synnes but rather a certaine terrible expectation of iudgement and rage of fyre vvhich shall consume the aduersaries To which S. Peter agreeth when he saieth It had bene better not to haue knovvē the vvay of iustice thē after such knovvledge to slyde backe agayne from the holye commaundement vvhich vvas gyuen This being so let sinful worldlinges goe now and solace them selues in their vanities and watōnes as much as they lift Let them excuse and pleasantlye defend the same by saing pryde is but a pointe of gentrye glouttonie good fellowship anger and reuenge but an effect of courage lecherye and wantonnes a trycke of yowth they shall one daye finde that these excuses will not be receyued but rather that al such pleasant deuises toies wil be turned into teares al such fond concepts into doleful lamentations They shall proue to their great cost that God will not be iested with but that he is the same God still and will aske as seuere accounte of them as he hath done of other before although now it pleasenot them to keepe any accounte at al of their life and actions but rather to turne all to disporte and pleasure persuading them selues that how soeuer God hath delt before with other yet vnto thē he wil pardon al. But this is a mere madnes and a voluntarie deluding of our selues for that God hym self by his sacred word instructeth vs to reason after an other sashion Which I wil here breefly touch exhorting euery prudent Christian seriously to examine the same At what time the great Apostle of the Gentiles S. Paul tooke vpō him to make a comparison betweene the grieuous sinnes of his nation the Iewes for which they were reiected and made reprobate by God and thos which Christians doe commit after their Redemption he framed this collection concerning Gods iustice due vnto them both saing If God spared not the naturall boughes take heede least he spare not thee And there-vpon he inferreth this admonition
being only a peece of earth or claye before Now ymagine then of what sea of loue al this proceeded But yet adde further how he hath created all this magnificēt world for the and all the creatures therof to serue thee in this busines the heauens to gouerne the and to geeue the light the earth ayer and water to minister most infinite varietie of creatures for thy behoof and sustenance and of al thes hath made the Lord maister to vse them for thine auaile and benefite in his seruice Which giftes being so manifold and magnificent as they are I appeale to thine owne cōscience good Christian brother how intollerable an ingratitude it is so greatly to dishonour iniurie the giuer as to applie thes giftes to his offence which he bestowed vpon the for his seruice Next after this ensueth the benefite of thy redemption much more excellent and bountiful thē the former the effect wherof is that wheras thou hadst lost al those former giftes and benefites and hadst made thy self guiltie by sinne of eternal punishmēt and damnation wherunto the Angels were now deliuered for their sinne committed before God chose to redeeme the and not the Angels and for satisfying of thine enormous fault vouchsafed to deliuer his owne only soone to the most opprobrious death of the Crosse O Lord God what hart can possibly conceyue the greatnes of this benefite Suppose with thy self gentle Christian for better vnderstanding of this benefite that thou being a poore and abiect person vnder the dominion of some great mightie Emperour hadst with some of his principal Peres committed grieuous crimes against his Emperial Maiestie thou oftentimes and they but once and being both by law conuicted and redie to suster Iustice for the same so singulerly should the Emperours fauour extend it self in thy behalf as deliuerig ouer thos other great princes to execution for their demerites he conceyued a desire to saue and pardon thee And finding no other conuenient meanes in respect of his Iustice how to doe the same should vpon his only sonne and heire of al his Empire laie the paines shame and tormēts of death due vnto thy trespasses Tel me now if being so abiect and cōtemptible a creature thou shouldst receyue so great a grace of a mightie Emperour who had for fewer offences euen in thy sight put to death greate and glorious princes as God did thos principal Angels how wonderfully wouldest thou thincke thy self bound and beholden vnto him for the same But if further this sonne and heire of this noble Monarch refusing to speake one word for thos great princes should not only accept willingly this dishonour and punishment laid vpon him by his father for thy sake but also should offer himself therunto and craue most instantly that he might by his death make satisfaction for thine offences and not only this but also to deriue vnto thee the participatiō of his inheritāce making thee of a bondslaue heire apparant to so Puissant an Emperour coheire to him self could thy hart possibly conceyue so great a benefite were it possible that thy powers of bodie soule should not dissolue in the cogitation of so inspeakable a grace would not thy bowels burst in sunder with the vehemencie of loue towards such a benefactour Or can any mā of reason euer imagine that thou wouldest willingly for a thousand worlds offend any more so gratious a Lord And yet is this benefite of thy redemption deare brother by infinite degrees surpassing both this and al other temporal graces that mans wit can imagine in al and euery circumstance that before hath bene mentioned In the third place doe come to be considered two other benefites named vocation and Iustification The first wherof is that wherby God of his infinite depth of mercies hath called vs from infidelitie to the state of Christians and therby made vs partakers of this our redemption last mentioned which infidels are not For albeit he payed the ransome for al in general yet hath he not imparted the benefite therof to al but to such onlie as best it pleased his diuine goodnes to bestow it vpon After which grace of vocation and our acceptance therof insued immediatlie our iustification wherby we were not onlie set sree from al our sinnes committed before and from al paine and punishement dew to the same but also our soules were beutified and enriched by the infusion of his holie grace inherent accompanied with the vertues theological as faith hope and charitie with the most pretious giftes of the Holie Ghost and by this grace wee were made iust and righteous in the sight of God and entitled to the most blessed inheritance of the kingdome of heauen the worthines of which gift no tongue of man or Angels can expresse After these doe ensue a greate number of benefites together apperteining properly to such as are made the children and true frendes of God euery one wherof in it self is of most infinite price and valew Among which are in the first place to be nombred the holie Sacraments of Christs Church left vnto vs for our comfort and preseruation after we be entred into the bosome therof They being nothing els in deed but certaine sacred cōduits to cōuaie vnto vs the holie grace of God especially thos two which appertaine to al men in general I meane the holy Sacraments of penance and of the blessed bodie and blood of our Sauyour wherof the first is to purge our sowles from sin so often as she falleth the seconde to feede and comforte the same after she is purged The first is as a bathe made of Christs owne pretious bloode to washe and clēse our woundes therein the secōde as a most comfortable and riche garment to couer our soule after she is washed In the first Christ hath left with his spouse the Church al his authoritie which he hath in heauē or earth to remit sinnes in the secōd he hath left him self his owne flesh and bloode to be a pretious foode wherwith to seede and cherish our soule after her sinnes be remitted Besides al thes ther yet remaineth an other benefite which we cal the benefite of Preseruation wherby God hath kept and preserued vs from infinite dangers wherūto many others before vs haue fallen and into which our selues had fallen in like maner if gods-holie hande had not stayed vs as from heresie and infidelitie and manie other greeuous sinnes but especially frō death damnation which longe a goe by our wickednes we deserued to haue bene executed vpon vs. Wherunto maie be annexed also the most singuler benefites of godlie inspirations and admonitions wherby God hath often both knocked inwardlie at the dore of our conscience and warned vs outwardly by so many wayes and meanes as are good bookes good sermons good exhortations good companie good exāple of others a thousand other most merciful means besides which at
diuers times he hath vsed and doth vse therby to gaine vs and our sowles vnto his eternal kingdome by stirring vs vp to abandon vitious life and to betake ourselues to his holy and swete seruice Al which most rare and excellent benefites being measured either according to their inestimable value in themselues or according to the loue of that harte from which they do proceede or els if we respect the maiestie of the giuer or meanesse of the receyuer ought in reason to moue vs most vehementlie to gratitude towardes so bountiful a benefactour And this gratitude shoulde be to resolue ourselues at length to serue him vnsaynedlie to preferre his fauour before al wordlie or mortal respectes whatsoeuer Or if we can not obtaine so much of ourselues yet at leastwise not to offende him anie more by our sinnes and wickednes There is not so fearse or cruell a nature in the world as I noted before but is mollisied allured and wōne by benefites And stories do make reporte of straunge examples in this kinde euen among brute beastes as of the gratitude of lyons dogges and other like towardes their maisters and benefactours Onliean obstinate sinner is he among all the sauuage creatures that are whom neither benefites can moue nor curtisies can mollifie nor promises can allure nor gyftes can gayne to the faithfull seruice of God his Lord and maister The greatest synner that is in the world if he geeue his seruante but twentie nobles a yeare or his tennant some litle farme to liue vpon if they for this should not serue him at a becke he crieth out of their ingratitude But if they should further malitiouslie seeke to offende him and to ioyne in amitie with his professed enimie how intollerable a matter would this seeme in his conceit And yet him self dealing much more ingratfullie and iniuriouslie with almightie God esteemath it a matter of smal consideration easely pardonable He dealeth I saie far more ingratfullie with God for that he hath receyued a thousand folde for one in respect of all the benefites that one mortal man can gyue vnto an other Seing that of God he hath receyued al in al the bread which he eateth the grounde he treadeth the light he beholdeth the aire he enioyeth and finally what so euer he possesseth ether within or without his bodie as also the minde with al her spiritual endumētes wherof eche one is more worth then ten thousand bodies Of this extreme ingratitude and iniurie God himself is enforced to complaine in diuers places of holy scripture as where he saith they repaied me euil for good And yet much more vehemētlie in an other place he calleth the heauens to witnes of this iniquitie crving out Obstupescite caeli super hoc O you heauens be you astonished at this As if he should saye by a figuratiue kinde of speech goe out of your wittes you heauens with meruaile at this incredibile iniquitie of man to wardes me For so he expoundeth the whole matter more at large in an other place Audite cals auribus percipe terra c. Harken oye heauens and thow earth bende hither thine eares I haue nourished vp children and haue exalted them and now they doe cōtemne me What a lamentable complaint is this of almightie God against most vile and base wormes of the earth But yet he amplifieth this iniquitie more vehemētly by certaine examples and comparisons The oxe saieth he knovveth his ovvner the asse knovveth the manger of his Lord and maister but yet my people knovveth not me VVoe be to this synful nation to this people loden vvith 〈◊〉 to this noughtie seede to vvicked children What complaint can be more vehement then this what threatning can be more dreadfull then this woe comming from the mouth of him which may punishe vs at his pleasure Wherfore deare brother if thou haue grace cease to be vngrateful to God any longer cease to offend him which hath by so many waies preuented the with benefites cease to render euil for good hatred for loue contempt for his father lie affection towardes the. He hath done for the al that he can he hath geeuen the al that thow art yea and in a certaine maner al that he is worth hym self and meaneth besides to make the partaker of al his glorie in the world to come and requireth no more for al this at thy handes but loue and gratitude O my louing brother why wilt thou not yelde vnto him this his desire why wilt thou not doe as much to him as thou woldest haue an other mā to doe to the for lesse then the ten thousand parte of thes benefites which thow hast receyued for I dare bouldly saye if thow haddest gyuen but an almes to a poore man at thy dore thou wooldest thike him bounde to loue the for it al beit besids this ther were nothing in the that greatly might deserue his loue But thy Lord and maister setting a parte al his giftes bestowed vpon the hath infinite causes to drawe thy loue vnto him that is to saye all the causes which any thing in the world hath in it to purchase loue and infinite more besydes For if all the perfections of thinges created both in heauen and in earth that may procure loue were ioyned together in one as al their beautie al their vertue al their wisdome al their sweetnes al their nobilitie al their goodnes and other like excellencies yet thy Lord Sauy our whom thou contemnest surpasseth all thes and that by infinite and infinite degrees for that he is not onlie all thes thinges together but morouer he is verie beautie it self vertue it self wisedome it self sweetenes it self nobilitie it self goodnes it self and the verie fountaine and welspring from which by litles peeces and parcels al thes thinges are deriued vnto his creatures Be a shamed then good Christian of this thine ingratitude to so great so good and so bountifull a Lord and resolue thy self for the tyme to come to amende thy course of life and former behauiour towardes him Say at lēgth with the Prophet hauing considered thine owne ingratitude O Lord pardon me mine offences for they are great in thy sight I know there is nothing ô Lord which doth so much displease the or drie vp the fountaine of thy mercie or so byndeth thy handes frō doinge good as doth ingratitude in the receyuers of thy benefites Wherin hitherto I haue exceeded al others But I haue done it ò Lord in mine ignorance not considering thy infinite giftes bestowed vpon me or what account thou wouldest demaunde againe of the same But now seing thou hast vouchsafed to make me woorthie of this special grace also wherby to see knowe mine owne errour default I hope hereafter by direction of the same grace to shew my self a better childe towardes the. O my God I am vāquished at lēgth with cōsideratiō of thy
may perfectly conceyue the same but he that seeleth them albeit in part some smal coniecture may be made therof by thes three general pointes ensuing wherunto the rest may be referred THE FIRST IS THE excessiue paines which commonlie mē suffer in the separation of their soules and bodies which hauing liued so longe time together vnited as two deare frendes in loue and pleasure are now most loth to parte were it not that violently they are enforced therunto This paine may partlie be conceyued if we would driue out life but from the least parte of our bodie as for example out of our litle fingar like as surgeans are wont to doe when they wil mortifie any one place to make it breake What intolerable paine doth a man suffer before this member be dead what raging greefe doth he abyde If then the mortifying of one litle parte onlie doe so much afflict vs Imagine what the violent mortifying of al the partes together wil doe For we see that first the soule is driuen by death to leaue the extreamest partes as the toes feete and fingers then the legges and armes and so consequently one parte dieth after an other vntill life be restrained onlie to the harte which holdeth out longest as the principal part but yet finallie must be also constrained to render it self though with neuer so much paine and resistance Which paine how great and stronge it is may appeare by the breaking in peeces of the verie stringes and holdes wherwith it was enuironed through the excessiue vehemencie of this deadlie torment Neuertheles before it come to this pointe of yelding no man can expresse the cruel conflict that is betwixt death and her and what distresses she abideth in the time of her agonie Imagine that a prince possessed a goodlie citie in al peace wealth and pleasure and greatlie frinded of al his neighbours round about him who promised to assiste him in al his needes and affairs that vpon the sudden his mortal enimie should come and besiege this citie and taking one holde after an other one wall after another one castell after an other should driue this prince onlie to a litle tower and besiege him therin al his other holdes being beaten doune and his men slaine in his sight what feare anguishe and miserie woold this afflicted prīnce be in How often would he looke out at the windowes loope holes of his tower to see whether his friendes and neighboures would come to help him or no And if he saw them all to abandone him and his cruel enemie euen readie to breake in vpon him would he not trow you be in a most pitiful plight Euen so then fareth it with a poore soule at the hower of death The bodie wherin she raigned like a iolie princesse in al pleasure whiles it florished is now battered and ouerthrowen by her enimie which is death the armes legges and other partes wherewith she was fortified as with walles and wardes during time of health are now surprised and beaten to the grounde and she is driuen onlie to the harte as to the last and extremest refuge wherein also she is most fearcelie assayled in such sorte as she can not possiblie hold out longe Her dearest friendes who soothed her in time of prosperitie and promised assistance as youth agilitie strength courage diet phisicke and other humane helpes doe now vtterlie abandone her the enimie wil not be pacified or make any league at al but night and daye assaulteth this Turret wherein she is retired and which now beginneth to shake and shiuer in pecees in such sort as she expecteth hourelie when her enimie in most raging dreadful maner wil burst in vpon her What thinke you is now the state of this afflicted soule It is no maruaile if a wise man become a foole or a stoute worldling most abiect in this instant of extremitie as we often see they doe in such sorte that they can dispose of nothing well either towardes God or the world at this houre The cause wherof is the extremitie of paines oppressing their mindes as S. Austē wel noteth geuing vs ther withal a most excellent fore-warning of this daie if men were so happie as to follow it When you shal be in your last sicknes deare bretheren sayeth he ò how harde and painful a thing wil it be for you to repent of your faultes committed and of good deedes omitted and why is this but onlie for that all the intentiō of your minde wil runne thither where al the force of your paine is Manie impedimentes shall let men at that day As the paine of the bodie the feare of death the sight of children for the which their fathers shall often times thinke thē selues damned the weeping of the wife the flatterie of the world the temptation of the deuil the dissimulation of phisitions for lacre sake and the like And beleeue thou ò man which readest this that thou shalt quickelie proue al this trew vpon thy self and therfore I beseech the that thou wilt doe penance before thou come vnto this last daie Dispose of thy house and make thy testament whyle thou arte whole while thou art wise while thou art thine owne man for if thou tarie vntil the last daie thou shalt be led whether thou wouldest not Hitherto are S. Austens words THE SECONDE THING which shal make death most terrible and grieuous to a worldlie man is the sudaine parting and that for euer and euer from al the thinges which he loued most dearely in this life as from his riches possessiōs honours offices faire buildinges goodlie apparel and rich iewels as also from wife and children kindred and frindes and al other earthly delightes and commodities wherewith in this life he thought him self a most happie man And now to be plucked from thes vpon the sudaine without hope euer to see or vse them againe and that often times when he least doubteth any such matter must needes be a pointe of extreme griefe especiallie if he be in the state which holie Iob describeth when he saith The vvicked man dieth vvhen he is strōge and vvhole of bodie riche happie vvhile his entrals are ful of fatte and vvhiles his bones are vvel vvatred vvith marooe O Iesu what a griping griefe how intollerable a torment vvil this be O how true an oracle is that of God which saieth O mors quam amara est memoria tua homini pacem habenti in substantiis suid O death how bitter is thy memorie vnto a man that hath peace and rest in his substance riches as who would say there is no greater bitternes or greefe in the world to such a man then to remember or only thinke on death but much more to taste and trie it himself yea and that immediately when it shal be saied vnto him as Christ reporteth it was vnto that great wealthie man in the Ghospel which had his barnes ful and was nowe
come to the highest top of his felicitie Thou soole euen this night thy soule shal be taken from the and then vvho shal enioy al that vvhich thou so painfully hast scraped together O deare Christiā it is impossible for any mortal tōgue to expresse the doleful state of a worldlie man in this instāt of death when nothing of al that he hath gathered together with so much labour and toile and wherin he was wont to repose so great affiance wil now auaile him any longer but rather afflict his soule with the memorie therof cōsidering that now he must leaue al to others goe him self to gyue accounte for the gathering and vsing of the same and that perhaps to his eternal damnation whiles in the meane time other companions in the world doe liue merilie and pleasantlie vpon that he hath gotten litle remembringe and lesse caring for him that perhaps lieth burning in vnquēcheable fire for thos riches vnrighteously heaped and left vnto them This vndoubtedly is a most woful and lamentable point which shal bring manie a man to greate sorow and anguishe of harte at the last daye when al earthlie ioyes must be left al pleasures and commodities foreuer abandoned O what a doleful daye of partinge wil this be what wilt thou saie my frende at this daye when al thy glorie al thy welth al thy pompe is come to an ende What art thou the better now to haue liued in credit with the world in fauour of princes exalted of men feared reuerenced and honoured of al sortes seing at this instant al thy iolitie pride and pompe is at an ende al thy former felicitie is arriued now to her euerlasting periode BVT NOVV BESIDES al this there is a third thing which more then al the rest wil make this daie of death to be most dreadful miserable vnto a worldlie man to witt the consideration what shall become of him both in bodie and soule And as for his bodie it wil be no smal horrour to thinke vpon that saying of holie scripture the end of the vvicked 〈◊〉 fleshe shal be fire and vermine and his inheritāce shal be serpentes beastes and vvormes that is it must be throwen out to be the foode of vermine That bodie I meane which was before so delicatelie entertained with al varietie of meates softe pillowes and beddes of doune so trimlie set forth in apparel and other ornamentes wherevpon the winde might not be su fred to blow nor the sunne to shine that bodie I saye of whose beautie there was so much pride taken and wherby so great vanitie and sinne was dayly commited that bodie which in this world was accustomed to all pampering and nicenes might abide no austeritie or discipline at al must now be forlorne and abandoned of all men and left only for apraie to be deuoured of wormes Now the time is come when thos wordes of God must be fulfilled which he vttered by his Prophet against delicate people In that day God shal pul of al ornamentes chaines braselets ringes Iuels pomanders c. and then shal be in steed of svveet sauours stinch ī place of rich girdles 〈◊〉 for could heare 〈◊〉 c. Al which bodilie disgrace and miserie albeit it can not but breed much horrour in the hart of him that lieth a dying yet is this nothing in respect of the dreadful cogitations which he shal haue touching his soule to wit what shal become therof whether it shal goe after her departure out of the bodie And then considering that she must appeare before the iudgement seate of almightie God and there receyue sentence either of vnspeakeable glorie or insupportable paines he falleth to consider more in particuler the daunger therof by comparing godes iustice and threates set doune in holy write against sinners with his owne life he begineth to examine the witues which is his conscience and findeth the same readie to laye infinite accusations against him when he commeth to the place of iustice And now deare Christian brother beginneth in deed the inexplicable miserie of this poore afflicted man now doe al the multitude of his sinnes present thē selues before his face now doth he in deed see verified that sentence of sacred Scripture In fine hominis denudatio operum The workes of euery man are laid open at his ende Now doe master before his eyes all Gods threats against wicked liuers nether is ther any one seuere saying of holy writ pronounced against sinners which now doth not offer it self vnto his minde Our ghostlie enimie which in this life laboured to keepe al these thinges frō our cōsideration therby the more easely to entertaine vs in sinne and pleasure wil now laye al and more before our face amplifying and vrging euerie point to the vttermost and alleaging our conscience in euery thing for his witnes Which when the poore soule in dying can not deny she must needs therby most vehemently be terrefied and so we see it daily come to passe euen in many most vertuous and holie men whereof S. Ierome reporteth a verie memorable example of blessed S. Hilarion whos soule being greatly frighted with thes confiderations and exceeding loth to depart from his bodie at length after long conflict he tooke hart said goe forth my soule goe forth vvhy art thou so sore affraid thou hast serued Christ almost threescore ten yeres art thou novv so fearful to depart To like effect also the holie martyr of god S. Cyprian telleth of avertuous and godlie bishoppe which dyinge in his time was greatlie terrified at the houre of death notwithstanding he had liued verie vettuouslie vntil at length Christ appearing vnto him in the forme of a goodlie yong man rebuked him in thes wordes you are affraid to suffer and out of this life you vvil not goe vvhat thē shal I doe vnto you which wordes and example S. Austen did often vse to recount talking of this matter as his scholar Possidonius recordeth in his life Now then if good men and saintes are so a fearde at this passage yea such as had serued God with al puritie of life perfect zeale for the space of three score and ten yeres together what shal they be which scarcely haue serued him in deed one daye in al their liues but rather haue spent their yeres in sinne and vanitie of this world shal not these mē trow you be in greate extremitie at this passage Surely S. Augustine describeth the same verie effectuously in one of his sermons and according to his manner doth gyue a notable exhortation vpon the same If you wil know dearlie beloued saith he with how greate feare paine the soule of man doth passe from the bodie marke diligently what I shal saie vnto you The Angels at that hower shal come to take the soule and bring her before the iudgement seate of a most dreadful iudge and then she callinge to minde
haue mercie of the saith God to Ierusalem by his prophet Ieremie or vvho vvil be sorovvful for the at this day vvho vvil goe to intreate for thie peace Thou bast abandoned me saith God thou hast gone from me and novv vvil I strech out my hand and kil the. And yet further by an other prophet he demādeth of wicked men VVhat vvil ye doe in this day of my visitation and of calamitie that commeth vpō you to vvhose helpe vvil ye flie vvher vvil ye leaue your glorie And in an other place expressīg yet more effectuallie their state and miserie he saith they shal crie to the Godes vvhom they serued in this life and they shal not saue them in this time of affliction that is they shal crie cal vpon their frēdes acquaintance wealth honour and other idoles which they serued more then God in this life but they shal receaue no help or comfort from them O deare Christian brother what difference of cogitatiōs what chāge of iudgmentes what discouerie of vanities wil this day bring Thy harte within thee wil now beginne to reason Loe heere is an end now of al my delites and worldlie prosperities Al my ioyes al my pleasures al my mirth al my pastimes are now finished Where are my friendes that were wont to laugh with me my seruātes wont to attende vpon me my children wont to disporte the time with me where are al my coches and horses wherwith I was wont to make so goodlie a shew the cappes and knees of people accustomed to honour me the troupes of suters following me where are al my daliances and trickes of loue al my pleasant musicke al my gorgeous buildinges al my costlie feastes and banquettinges And aboue al other where are now my deare sweete frindes who seemed they would neuer haue forsaken me But alas al are now gone haue left me heere alone to aunswere the reckoninge for al and none of them wil doe so much as to goe with me to iudgement or to speake one worde in my behalfe Woe worthe me that I had not foreseene this daye rather and so haue made better prouision for the same It is now to late and I feare me I haue purchased eternal damnation for a litle pleasure and haue lost vnspeakable glorie for a fleetinge vanitie O how happie and twise fortunate are they whoe so liue as they may not be a fearde of this daye I now see the difference betwixt the endes of good and euil maruaile not though the scriptures saye of the one the death of sainctes are precious And of the other the death of sinners is miserable O that I had liued so vertuouslie as some other haue donne or as I had oftē inspirations from God to doe or that I had done the good deedes I might haue donne how sweete and comfortable woold they be to me now in this my last extremest distresse To thes cogitations and ruful speeches my louing brother shal thie soule be driuen at this last howr of her departure if now thou preuent it not by wisdome and diligence For which preuention the spirit of God hath reueiled vnto vs two principal means the first wherof is the diligent excercise of good workes in this life wherunto Christ him self assureth a good and happie passage at our death For so he pronounced plainlie by a voice from heauen to his deare Apostle S. Iohn they shal novv rest repose from their labours for that their good deedes doe follovv them And holie Dauid the prophet expresseth the maner of a good mans departure more in particuler saying Dominus opem seret illi super lectum doloris cius God shal help and assist him vpon the bed of his sorow that is vpon the bed of his last departure which to a worldlie man may rightlie be called the bed of sorow for that it is nothing els but a collection and heape of al sorowes together The second meane wherby to preuent this sorowful day is continuallie to premeditate and hold in mind the coming therof as holie Iob did who saith of him self al the dayes of my life doe I attend the comming of my change or departure from this vvorld Out of which attētion premeditation doe proceede sundrie most excellent effectes and frutes for preuention of al euil that may insue at that day The first wherof is to stand in continual awe and feare of death as holie Dauid did who confessed of him self that the feare of death vvas fallen vpon him Out of which feare doth proceed a second effect of great weight in mans life named heedfulnes or sollicitude which the blessed mā Iob had by his fornamed meditation of death for so he saith of him self that by consideration he vvas made sollicitous vvith scare and therupon he addeth further that he doubted al his vvorkes In which case S. Paul also signifieth him self to be when he exhorted al men to be careful to doe good vvorkee vvhiles they haue time and for that this time is but short so to vse this present vvorld as though they vsed it not The third effect that followeth by the meditation of death is the vnderstanding of our owne basenes and vilitie wherunto S. Paul exhorted the Corinthians when he said vnto them Except you be reprobates you knovv your selues For he that thinketh often vpon the state of a dead man shal easilie confesse with saint Iames that our life is a vapor and with Esay that al the glorie of man is but as a flovver of the field And wil finallie say to him self with the wise man Quid superbit terra cinis Whie doth earth and dust ware proude and take so much vpon it Thes are three most excellent effectes that doe insue by frequent meditation and consideration of death But besides thes ther followeth also a fowerth which is the casting from vs of al superfluous worldlie cares which are commonlie in them that consider not ther ende according as the wise man warneth vs when he saith God hath giuen or permitted to the sinner affliction and superfluous care to scrape and gather together to leaue it to such as to God it shal best please And out of this effect is ingēdred by litle and litle and by degrees an other more high and excellent thing called the cōtempt of creatures for the loue of their Greator wherunto S. Paul was arriued when he wrote thos finie wordes I doe esteeme al thinges as dunge for the gaining of Christ. And from this proceedeth an other which is the sixt and last called the cōtempt or rather the loue and desire of death Which S. Paul also had attained vnto when he said of him self I doe desire to be dissalued and to be vvith Christ. And the holie prophet Dauid who said in the beginning as you haue heard that the feare of death vvas fallen vpon him came at
length to crie out my soule doth thirst after God that is the liuelie vvel-spring vvhen shal I come and appeare before the face of God So that from the feare of death which is the first effect that springeth of the remembrance meditation therof he was come now to the loue and most earnest desire of the same which is the highest degree of comfort and the most supreme felicitie that saintes doe arriue vnto in this life Endeuour then my deare Christiā brother by frequent and diligent premeditation of this passage to attaine to this felicitie or at least wise to some parte or degree therof Feare death now that thou maist not feare it then For as God by his holie spirite assureth the he that feareth novv shal be in securitie at the last in the day of his departure Nay as holie Iob further describeth the matter he shal laugh at that day whē other mē are in spoile famine he shal not feare the beastes of the earth his legue shal be with the stones of Nations that is he shal be no more moued or terrified with comming of death then stones are he shal see that his tabernacle shal be that day in peace he shal enter into his sepulcher in al aboundance as a mow of corne in the haruest time that is he shal departe hence in aboundance of al grace and merit at the houre of his death which to a vertuous man is the day of haruest wherin he shal reape the rewardes of his good deedes which he hath sowen in this life Thus describeth Iob the blessed departure of a godlie man cōcluding his whole discourse with this admonition and exhortatiue clause Ecce hoc ita est quod auditum mente pertracta Behold this thing is as I haue said which thou hauing vnderstoode passe it not ouer sleightlie but reuolue and discusse the same diligentlie in thie minde OF THE GREATE AND SEVERE PAINES AND PVNISHMENTES APPOINted by God for sinners after this life As also of tvvo kindes and sortes herof the one temporal for them that shal be saued th' other eternal for the damned CHAPT XI AMONGST all the meanes which God vseth towardes the children of men in this life to moue them to the resolution wherof I entreate the strōgest most forcible is the consideratiō of punishmentes prepared by him for rebellious sinners and transgressours of his cōmaundemēts Wherfore he vseth this motiue often as may appeare by al the prophetes who doe almost nothing els but threaten plagues and destruction to offendours And this meane hath oftentimes preuailed more then anie other that could be vsed by reason of the natural loue which we beare towardes our selues and consequentlie the natural feare which we haue of our owne danger So we reade that nothing could moue the Niniuites so much as the fortelling them of their imminent destruction And S. Iohn Baptist albeit he came in a simple and contemptible maner yet preaching vnto the people the terrour of vengeance to come and that the axe vvas novv put vnto the tree to cut dovvne for the fire al such as repented not he moued the verie publicanes souldiers to feare being otherwise people of verie harde metal in such sort as they came vnto him vpon this terrible embassage and asked what they should doe to auoide these punishmentes For which cause hauing now cōsidered in the former chapters of death and of godes seuere iudgment ensuing thervpon wherin euerie man hath to receyue according to his workes in this life it followeth that we consider also of the punishmentes which are appointed for thē that shal be founde faultie ī that accounte hereby at leastwise if no other consideration wil serue to induce Christians to this resolution of seruinge God For as I haue noted before if euerie man haue naturallie a loue of him self and desire to cōserue his owne ease then should he also haue feare of peril wherby he is to fal into miserie calamitie This expresseth S. Bernard verie excellently according to his wonte O man saieth he if thou haue left al shame which appertaineth to so noble a creature as thou art if thou feele no sorow as carnal men doe not yet loose not feare also which is founde eué in brute and sauage beastes We vse to loade an asse and to werie him out with laboure and he careth not because he is an asse but if thou wouldest thrust him into fire or flinge him into a ditch he would auoide it as much as he coulde for that he loueth life and feared death Feare thou then and be not more insensible thā a beast Feare death feare iudgment feare hel This feare is called the beginning of wisdome and not shame or sorow for that the spirite of feare is more potent to resist sinne then the spirite of shame or sorow Wherfore it is saide remember the ende and thou shalt neuer sinne that is remember the final punishmentes appointed for sinne after this life Thus far S. Bernarde First therfore to speake in general of the punishmentes reserued for the life to come if the scriptures did not declare in particular their greatnes vnto vs yet are there manie reasons to persuade vs that they are most seuere grieuous and intollerable For first as God is a God in al his workes that is to saye greate wounderful and terrible so especiallie he sheweth the same in his punishmentes being called for that cause in holy scripture Deus iustitiae God of iustice as also Deus vltionum God of reuenge Wherfore seing al his other workes are maiestical and exceeding our capacities we may likewise gather that his hande in punishment must be also most wonderful God himself teacheth vs to reason in this maner when he sayeth And vvil ye not then feare me and vvil ye not tremble before my face vvho haue set the sande for limites to the sea and haue giuen the vvaters a commaundemēt neuer to passe the same no not then vvhen they are most troubled and the vvaues therof most outragious As who would say if I be wonderful and doe passe your imagination in these woorkes of the sea and other of this world which you behould dailie then haue yee iust cause to feare me considering that my punishmētes are like to be correspondent to the greatnes of my other actions An other coniecture of the great and seuere iustice of God in punishing may be the consideration of his infinite and vnspeakable mercie which as it is the verie nature it self of God and consequently without ende or measure as his godhead is so is also his iustice And these two are the two armes as it were of his diuine Maiestie embracing kyssing one th' other as the scripture saieth And therfore as in a man of this world if we had the measure of one arme we might easely cōiecture the length of the
other so beholding daily the wounderful examples of godes infinite mercie towardes them that doe repent we may therby conceyue the seueritie of his Iustice towards such as he reserueth to punishment in the life to come and whom for that cause he calleth in holy writ Vasa furoris that is vessels of furie wheron to exercise the rage of his dreadful and most terrible indignation A third consideration to induce vs to the vnderstāding of the greatnes of Gods punishmentes in general may be his maruailous patience and long suffering of sinners in this life As that for example he permitteth diuers mē from sinne to sinne from day to day from yeare to yeare frō age to age to liue continually in the contempt of his Maiestie and transgression of his commaundementes refusing al persuasions allurementes good inspirations or other meanes of grace and fauor that his merciful goodnes can deuise to offer for their amendment And what man in the world could suffer this or what mortal hart were able by inestimable sufferāce for bearing in this life to shew such patience but now if al this should not be requited with seueritie of punishment in the worlde to come it might seeme to be against the law of iustice and equitie and so one arme in God to be longer then the other S. Paule toucheth this reason in his epistle to the Romans where he saith duest thou not knovv that the benignitie of God is vsed to bring thee to repentance and thou by thy bard and impenitent hart doest heape vp vengeace vnto thy self in the day of vvrath and appearance of Gods iust iudgementes vvhich shal restore to euerie mā according to his vvorkes In which sentence S. Paul vseth the phrase of heaping wrath or vēgeāce to signifie therby that like as the couetous man doth laie vp money daily to make his heape encrease so the irrepentant sinner doth heape sinne vpon sinne and God on the contrary side heapeth vengeance to vengeance vntil his measure be ful to restore in the ende measure against measure as the prophet saith and to paye vs home according to the multitude of our ovvne abhominations This was the meaning of almightie God when he said to Abraham that the iniquities of the Amorrheans vvere not yet complet As also in the reuelations vnto S. Ionn Euangelist when he vsed this conclusion of that booke He that doth euil let him doe yet more euil and he that lieth in filth let him yet become more filthie for beholde I come quicklie and my revvard is vvith me to render to euerie man according to his deedes By which wordes God signifieth that his forbearance and tolleration with sinners in this life is an argument of his greater seueritie in the life to come which the prophet Dauid doth insinuate in like maner when talking of a careles sinner he saieth God shal deride him for that he seeth before hand that his daie vvil come Which daie no doubt is to be vnderstoode the daye of account and punishmēt after this life for so doth God more at large declare him self in another place in these wordes And thou sonne of man this saieth thy Lord God the end is come now I save the end is come vpon the. And I wil shew on the my furie and wil iudge the according to thy waies I wil laye against the al thine abominatiōs myn eye shal not spare the nether wil I take anie mercie vpon the but I wil laie thine owae waies vpon the thou shalt know that I am the Lord. Behold affiction commeth on the end is come the end I saie is come it hath watched against the and beholde it is come destruction is now come vpon the the time is come the daie of slaughter is at hand Shortlie wil I power out my wrath vpon the and I wil fil my furic in the and I wil iadge the according to thy waies and I wil lay al thy wickednes vpō the myn eye shal not pitie the nor wil I take any compassion vpon the but I wil lay thy waies vpon the and thy abhominations in the middest of the and thou shalt know that I am the Lord that striketh Hitherto is the speech of almightie God deliuered by the mouth of his holie Prophete SEING THEN we now vnderstand in general that the punishmentes of God in the life to come are most certaine to be greate and seuere to al such as fal into thē for which cause S. Paul affirmeth that it is a horrible thing to fal into the handes of the liuing God Let vs consider some what in particuler what maner of paines and punishmentes they shal be For better conceyuing wherof it is to be noted that there be two sortes of sinners in this worlde the one which die in the guilt of mortal sinne and in the disfauour and hatred of almightie God of whom it is said the portion of vvicked men shal be in the lake burning vvith fire and brimstone vvhich is called the second death The other which haue the guilt of their sinne pardoned by their repentance in this life but yet haue not made that temporal satisfaction to gods iustice nor are so thoroughlie purged in this world as they may passe to heauen without punishmēt and of these it is writen They shal suffer detrimēt but yet they shal be saued as by fire Vpon which wordes of S. Paul the holie father S. Austen writeth thus Because S. Paul sayeth that these mē shal be saued by fire therfore this fire is cōtemned But surely though they shal be saued by it yet is this fire more grieuous then whatsoeuer a man can suffer in this life albeit you know how greate and intollerable thinges men haue or maie suffer The same S. Augustine in an other place expoundeth yet further the words of the said Apostle i this maner They which haue donne thinges worthie of temporal punishment of whom the Apostle saieth they shal be saued by fire must passe through a firie riuer and most horrible shallowes of burning flames signified by the prophet when he saith and a fludd of fire vvent before him and looke how much matter there is in their sinnes so longe must they sticke in passing through how much the fault requireth so much shal the punishment of this fire reuenge And because the word of God doth compare the soule of a sinner to a pot of brasse saying put the pot emptie vpon the coles vntil al the rust be melted of therfore in this fire al idle speeches al filthie cogitations al light sinnes shal boile out and consume which by a shorte waie might haue bene seperated from the soule in this life by almes teares Hitherto S. Augustine And the same holie father in an other place hath these wordes If a sinner by his conuersion escape death and obtaine life yet for al that I can not promise him
according to the infinit varietie of their combates and conquestes One for martirdome or cōfession against the persecutor an other for virginitie or chastitie against the flesh an other for pouertie or humilitie against the world an other for many conquestes together against the deuil There the glorious quiar of Apostles saieth the forsaid holie Cyprian there the number of reioising prophets there the innumerable multitude of holie Martirs shal receaue the crounes of their deathes sufferinges There triumphing virgines which haue ouercome cōcupiscence with the strength of continencie there the good aulmners which haue liberallie fedd the poore and according to our Lordes commandement haue made ouer their earthly riches to the storehouse of heauen shal receaue their due and peculiar reward O how shal vertue shew her self at this day how shal good deedes content their doers And among al other ioyes and contentations this shal not be the least to see the poore soules that come thither at a iumpe either from the paines and miseries of this life or frō the tormēts of the purging fire how they shal be raushed remaine astonished and as it were besides them selues at the suddain mutation and excessiue honour donne vnto them If a poore afflicted man that were out of his way wandering alone in a deepe miric and durtie lane in the middest of a darke and tempestuous night farre from companie destitute of money beatē with raine terrified with thunder stiffe with cold wearied out with labour almost famished with hungre and thirst and neare brought to despare with multitude of miseries should vpō the suddain in the twinkling of an eye be taken out of that affliction and be placed in a goodlie large and tiche palace furnished with al kinde of cleare lightes comfortable fire sweete sauours daintie meates soft beddes pleasant musike delicate apparel and honorable companie al prepared for him alone and al attending his comming to receaue and imbrace him to serue honour him and to annoint and croune him a king for euer what wold this poore mā doe trow you how wold he looke what could he say Surelie I think he would be able to say litle but rather breaking forth into teares would for ioye remaine mute and dumme his hart being not able to containe the suddain exceeding greatnesse of so inestimable comfort Wel then deare brother so shal it be and much more with these twise happie soules that come to heauē from the troubles of this life For neuer was there cold shadow so pleasant in a hoate burning sunnie day nor the welsprig to the poore trauailer in his greatest thirst of the sommer nor the repose of an easy bedde to the wearied seruant after his labour at night as shal be this rest of heauen to an afflicted soule which commeth thither O that we could conceaue this that we could imprint this in our hartes that we had a feeling of this that I say wold we folow vanities as we doe wold we neglect this matter as we doe No doubt but that our coldenes in purchasing these ioyes doth procede of the smal opinion we doe cōceaue of thē For if we made such account and estimate of this Iewel of heauenlie blisse as other marchants before vs more skilful and wiser then our selues haue done we wold bidde for it as they did or at leastwise wold not let it passe so negligentlie which they sought after so carefullie S. Paul saieth of our Saue our proposito sibi gaudio sustinuit crucem He layinge before his eyes the ioyes of heauen susteined the Crosse. A great estimation of the matter which he wold buye at so deare a rate But what counsaile geueth he to other men about the same surelie none other but to goe and sel al they haue to purchase this treasure S. Paul of him self what sayeth he verilie that he esteemed al the vvorld as dung in respect of the purchasing of this Iewel S. Pauls scholar Ignatius what biddeth he heare his own woordes Fire galowes beasts breaking of my bones quartering of my members crushing of my bodie al the tormentes of the denil together let them come vpon me so I may enioye this treasure of heauen S. Augustine that learned father what offereth he you haue now heard that he would be content to suffer tormentes euery day yea the very torments of hel it self to gaine this ioye Good Lord how farre did these holy Saints differ from vs how contrarie were their iudgementes to ours in these affaires who wil now maruaile of the wisdome of the world iudged folie by God and of the wisdome of god iudged foly by the world Oh children of men saieth the prophet vvhy doe ye loue vanitie seeke after a lie why doe you embrace straw and contemne gold straw I say most vile chaffe and such as finally wil set your own houses on fire and be your ruine and eternal perdition BVT NOVV TO draw towardes an end in this matter though there be no end in the thing it self let the careful Christian consider wherunto he is borne and where of he standeth in possibilitie if he wil. He is borne heyre apparent to the kingdome of heauē a kingdome without end a kingdome void of limitatiō a kingdome of eternal blisse the kingdome of almightie God him self he is borne to be ioint-heyre with Iesus Christ the sonne of God to raigne with him to triumph with him to sit in Iudgement of Maiestie with him to iudge the very Angels of heauen with him What more glorie can be imagined except it were to be God him self Al the ioyes al the riches al the glorie that heauen containeth shal be poured forth to make him happie And to make this honour and triumphe yet more the glorious Lambe that sitteth vpon the throne of Maiestie with his eies like fire his feet like burning copper and his face more shining then the pretious diamant from whos seat there procedeth thunder and lightening without end and at whos feet the fower and twentie elders lay doune their crounes this lambe I say this glorious God and man shal rise and honour him with his own seruice Who then would not esteeme of this royal inheritance who would not make greater account therof then we doe especiallie seing the gaining and winning of the same is now by the benefit of our redemptiō and grace purchased vnto vs therin brought to be in our own handes according to the expresse wordes of our Saue our saying The kingdome of heauen doth suffer violence men doe lay hand-fast vpon it by force That is to saye by the force of gods couenant made with Christias that they liuing vertuouslie shal obteine the same whatsoeuer Christian doth perfourme this vertuous life taketh heauen as it were by force and by violence The matter is put in the povver of the doer sayeth S. Augustin for that the kingdome of heauen suffereth violence
This thing ò man that is the kingdome of heauen requireth no other price but thy selfe it is so much vvoorth as thou art vvoorth geue thy self and thou shalt haue it By which he signifieth that euery man how poore or needie soeuer he be in this world may gaine this inheritance to him self may make himself a prince a king a Monarch if he wil euen the meanest and miserabl est man I say vpon earth O most wonderful bountie and liberalitie of our Saueour ô princelie hart and vnspeakable mercie ô incredible prodigalitie in a certaine maner so to say of treasures so inestimable as are the most infinite and endlesse riches of heauen Tel me now gentle reader and most louing and deare brother why wilt thou not accept of this offer of thie Saueour why wilt thou not account of this his kingdome why wilt thou not buye this endles glorie of him for so litle a labour as he requireth for it Hear how earnestly he persuadeth thee to bargaine with him Suadco tibi emere a me saith Christ aurū ignitum probatum vt locuples sias I doe giue thee counsaile to buye of me pure and tried gold to th' end thou maiest be riche Why wilt thou not folow this counsaile deare brother especiallie of a marchant that meaneth not to deceaue thee Nothing can greeue this thie Saue our more then that men wil seek with such paines to buy straw and chaffe in Egipt wheras he wold sel vnto thē fine gold at a lower price and that they wil needes purchase pudle water with more labour and cost thē he wold require for ten times so much pure liquour out of the verie fontaine of life it self There is not the wickedst man that liueth in the world but taketh more trauaile in gaining hel as after more largelie shal be declared then doth the most painful seruant of God in purchasing of heauen and eternal blisse O folie ô madnes Follow not then ô thou careful Christian this fanatical frensie of earthelie wisdome make not thie self partaker of their errour For the day wil come when thou shalt see them doe heauie penance for their sollie at what time thie hart shal be right ioiful that thou hadst neuer any part or portion amōg them Let them goe now and bestow their time in transitorie vanities in finful pleasures and delites of this world let them build now their pleasant palaces let them purchase dignities scrape peeces paches of earth and ground together let them hunt after honours and frame castels in the aier the time wil come ere long if thou belieue Christ him self wherin thou shalt haue sinal cause to enuie their felicitie If they doe imagin and talke baselie now of the glorie and riches of God and of his Saintes in heauen not esteeming them in deed in respect of their owne or contemning them rather for that carnal pleasures are not reconed therin doe thou make litle account of their wordes for that the sensual man vnderstandeth not the things vvhich are of God If horses were promised by their maisters a good feast and banquet most euident it is that they could imagin nothing els but prouander and water to be their best cheere for that they haue no knowledge of daintier dishes so fareth it with thes men who being accustomed only to the pudle of fleshlie pleasures can mount with their mindes to no higher thig thē brutish sensualitie But I haue shewed to thee before gentle reader some waies and considerations to conceaue greater matters albeit as I haue aduertised the often we must confesse stil with S. Paul that no humane hart can conceaue the least parte therof For which cause alse it is not vnlike that S. Paul him self was forbidden to vtter the things which he had seene and heard in his most wonderful miraculous assumption vnto the third heauen Wherfore to conclude at length this whole chapter thou hast to consider my deare and louing brother that this greate Game and Goale of heauēlie blisse which hitherto I haue endeuoured to describe vnto thee is set vp onlie for them that wil runne vnto it as S. Paul wel noteth and no man is crouned in this glorie but such onelie as wil fight for it according as the same Apostle doth teach and forwarne vs. It is not euerie one that saieth to Christ Lord Lord shal enter into the kingdome of heauen but they onelie which shal doe the wil of Christs eternal father that is in heauen Albeit this kingdome of Christ be set out to al men yet euerie man shal not arriue to raigne with Christ but such onelie as shal be content to suffer with Christ. Though the kingdome of heauen be subject to violence as hath bene said yet no man can enter there by force but he onelie whose good deedes shal follow him to make open the gates that is except he enter as the prophet saith vvithout spot and haue vvroght iustice My meaning thē is that as I haue shewed the exceeding greatnes and worthines of this treasure gentle reader so thou being a Christian shouldest also conceaue the right way of gaining the same which is no other by the testimonie of Christ him self but onelie by holie and vertuous life in keping his commandemētes Thou art therfore to sit doune consider according to thy Saueours counsaile what thou wilt doe and determine herin whether thou haue so much spiritual money as is sufficient to build this tower and to make this heauenlie warre or no that is whether thou haue so much good wil and holie manhood in thee as to bestow the paines of a vertuous life if it be rather to be called paines then pleasure required for the gaining of this eternal kingdome This is the question this is the principal pointe this is the verie whole issue of al the matter and hitherto hath appertained whatsoeuer hath bene spoken in this booke before either of thy Creatour and creation of thie particular end or of the Maiestie bountie and iustice of thie God and Saueour as also of the account he wil demand of thee and of the punishment or rewardes laid vp for the life to come Al this I say hath bene meant by me to this onelie end and purpose that thou measuring the one part and the other shouldest finallie resolue thie self what thou wouldest doe and not to passe ouer thy time in careles negligence as manie are accustomed to doe neuer espiing their own errours vntil it be to late to amend them For the loue of God then deare Christian brother and for the loue thou bearest to thy own soule eternal welfare shake of this most dangerous securitie wherin flesh and blood is wont to lulle the careles people of this world make some earnest resolution for looking to thy state in the life to come Recalle to mind oftentimes that worthie sentence Hoc momentum
vnde pendet aeternitas This life is the momēt wherof dependeth al eternitie of weal or woe hereafter If it be but a moment deare brother and yet a moment of so great consequence and importance how is it passed ouer by earthelie men with so litle care and cogitation what reason may be alleaged of this so dangerous a negligence what cause may be assigned of so extreme a follie Al the creatures of earth heauen and hel euen from the very first to the last if thou examine them al may be argumentes and motiues vnto thee to leaue this perilous course wherin thou art al are or may be bookes lessons and sermōs vnto thee preaching and protesting some by their punishment some by their glorie some by their beautie and al by their creation that thou oughtest without delay to make resolution of an other kinde of life and that al is vanitie al is folie al is iniquitie al is miserie besides the onelie seruice of thie Lord and maker And so with this wil I make here an ende of this first part reseruing some other things to be spoken in the second for remouing of such impedimēts as our spiritual aduersarie is wont to cast against this good worke of Resolution as against the first step and degree of our saluation Our Lord God Sauiour Iesus Christ who was content to paye his own pretious blood for the purchasing of this noble inheritance of his kingdome vnto vs geue vs his holy grace to esteeme of it as the great weight of the matter requireth and not by negligence to loose our title and portion therin The end of the first part containing motiues to resolution THE SECOND PARTE WHICH TREATETH OF THE LETTES and impedimentes that hinder resolution THE PREFACE IN the former parte of this booke gentle reader ther haue bene layed doune sundry reasons and considerations wherby to stirre vp men to the firme resolution of seruing God which might be sufficient no doubt to that effect the nature of vertue being also cōsidered which of her self draweth reasonable men to loue and admiration of her were not the subtiltie of our spiritual enimie very greate and dangerous in this behalfe and his indeuours most diligent against our purpose For so it fareth that when he seeth by the former reasons and demonstrations alleaged that the iudgement of man is conuinced in the pointes which are treated and that it can no longer resist or deny but that the onlie true wisdome were in deed to breake of from the vanities and sinful life of this world and to be-take our selues to the gainful 〈◊〉 mightie God then this infernal foe 〈◊〉 able further to delude our iudgemente 〈◊〉 blynd our vnderstandings imployeth him self by al meanes possible for retaining of his pray to stay our wil from yelding consent vnto our iudgement all eaging for his dissuation either the difficultie of obtaining pardon or the paines and hardnes of vertuous life or the losse of worldlie honour and earthlie commodities or some other such like fraude or trifle wherby to let and hinder our resolution or at least wise to prolonge it so farre forth as he may be in hope that we shal neuer make it afterwards to our gaine or comfort For preuenting of which malitious and most perilous indeuour of our ghostelie aduersarie this second parte is adioined conteining the cheefe and principal impedimentes that vsuallie doe rise against resolution the remooual and confutation of which lettes and impedimentes shal bring no smal light vnto the studious reader for the true vnderstanding both of his owne estate and of the deceptes and illusions vsed towards him by his enimie Read then this parte also deare Christian brother vvith no lesse diligence then the former for that the profit therof shal be equal and thy contentement perhapes farre greater in respect of the varietie of matters handled therin and of the manifold comfortes which thy soule in perufing shal receaue therby OF THE FIRST IMPEDIMENT THAT IS WONT TO LET SINNERS from resolution VVhich is the mistrust and diffidence in Gods mercie through the multitude and grieuousnes of their offences CHAPT I. AMONG al other gricuous and most perilous cogitatiōs which in this world are accustomed to offer them selues to a mind entangled and lode with great sinnes this vsually is the first thorough the nature of sinne it self and craftie suggestion of our ghostly enemie to fal into distrust and despaire of Gods mercie Such was the cogitation of most vnhappie Cain one of the first inhabitantes of mankind vpon earth who after the murther of his owne only brother and other sinnes by him committed brust furth into that horrible and desperate speech so greatly offensiue to his Lord and Maker mine iniquitie is greater then that I may hope for pardon Such was in like maner the desperate conceit of wicked Iudas one of the first of them that were chosen to the peculiar seruice of our Redeemer who feeling his conscience oppressed with manifold enormous iniquities and most of al with the prodition of his owne Lord maister tooke no other ware of amendment or redresse but to destroie him self both in bodie and soule adioining only thos words ful of miserable distrust and desperation I haue sinned in betraying the innocent and iust blood By which wordes and most wreched ende he more grieuouslie offended and iniuried his most louing merciful Saueour then by al his former iniquities committed against him This then most louing brother is the first and greatest rocke wherat a sinful soule ouerburdened with the charge of her owne iniquities and tossed in the waues of dredful cogitations by the blastes and stormes of Gods threats against sinners doth commonlie make her shipwrake This is that most horrible depth and dungeon wher of the holie Scripture saieth The impious man vvhen he is come into the botome and prosonditie of his sinnes contemneth al. This is that remediles sore and incurable wound wherwith God him self charged Ierusalem when he said Insanabilis fractura tua Thy rupture is irremediable And the Prophet Michaeas considering the same people thorough the multitude of their wickednes to eneline now to despaire of Gods goodnes towards them brake forth into this most pitiful complaint for this vvil I vveepe and lament extremely I vvil strippe of my clothes and vvander naked I vvil rore like vnto Dragons and sound out my sorovve as Strutbious in the desert for that the vvound and maladie of my people is desperate This is that great and maine impediment that stoppeth the conduits of Gods holie grace from flowing into the soule of a sinful man This is the knif that cutteth in sunder al thos heauely blessed cordes wherwith our sweet Lord and Saneour endeuoureth to draw vnto repentance the hartes of sinners saing by his prophete I vvil pul them vnto me vvith the chaines of loue and charitie For by this meanes
euery sinful conscience commeth to answere almightie God as did Ierusalem when being admonished of her sinnes exhorted by his prophet to amendment of life she said Desperaui nequaquam faciam I ame become desperate I wil neuer thincke of any such thing To which lamentable estate when a sinful man is once arriued the next steppe he maketh is for auoiding al remorse and trouble of consciēce to engulfe him self into the depth of al detestable enormities and to abandone his soule to the verie sincke of al filth and abhominations according as S. Paul said of the Gentiles in like case that by despaire they deliuered them selues ouer to dis solute life therby to commit al maner of vncleanes Which wicked resolution of the impious is the thing as I haue noted before that most of al other offences vpon earth doth exasperate the ire of Almighty God depriuing his deuine Maiestie of that most excellent propertie wherin he cheifly deliteth and glorieth which is his infinite and vnspeacable mercie This might be declared by diuers and sondrie examples of holy writt how be it two only shal suffice for this present The first is of the people of Israel not long before their banishment to Babilon who being threatned from God by the Prophet Ieremie that manifold punishments were imminent ouer their heads for their grieuous sinnes committed against his Maiestie begāne in stead of repentance to fal to desperation and consequently resolued to take that impious course of al dissolute life alleaged before out of S. Paul for thus they answered God exhorting them by his threats to reforme their wicked liues VVe are novv grovven desperate therfore vve vvil hereafter folovve our ovvne cogitations and euerie one sulfil the vvickednes of his ovvne conceite Wherat God stormed infinitely and brake forth into this vehement interrogation Interrogate Gentes quit audiuit talia horribilia Aske and enquire of the verie Gentiles whether euer among them were heard any such horrible blasphemies And after this for more declaration of this intollerable iniurie herin offerred to his Maiestie he commaunded the Prophet Ieremie to goe forth of his owne house and to get him to a potters shope which in the village was framing his vessels vpon the wheele Which Ieremie hauing done he sawe befor his face a pot crushed and broken by the potter al in peeces vpō the wheele and thincking therby that the vessel had bene vtterly vnprofitable and to be cast away he saw the same clay ptesently framed agayne by the potter into a new vessel more excellent then before Wherat he maruailing God said vnto him Doest not thou thinck Ieremie that I can doe with the house of Israel as this potter hath done with his vessel Or is not the house of Israel in my handes as the clay is in the handes of this craftesman I wil denounce vpon the sodaine against a Nation and kingdome that I wil roote it vp and destroye it and if that nation or kingdome doe repent from their wickednes I also wil repent me of the punishment which I intended to laie vpon them And then he proceedeth foreward declaring vnto Ieremie the exceeding greif and indignation which he conceaueth that any sinner what soeuer should despaire of mercie pardon at his hands The second example is of the same people of Israel during the time of their banishment in Babilon at what time being afflicted with many miseries for their sinnes and threatned with many more to come for that they changed not the course of their former wicked conuersation they beganne to despaire of Gods mercie and to saie to the Prophet Ezechiel that liued banished among them exhorted them to amendment vpon assured hope of Gods fauour towards them Our iniquities and sinnes doe lye greeuouslie vpon vs and vve languish in them and vvhat hope of life then may vve haue At which cogitation and speech God being greatly moued appeared presently to Ezechiel said vnto him Tel this people I doe liue saieth the Lord God of hostes I vvishe not the death of the impious but rather that he should turne from his vvicked vvaies and liue VVhy vvil the house of Israel die in their sinnes rather then turne vnto me And then he maketh a large and vehement protestation that how greuously soeuer any person shal offend him how great punishments soeuer he shal denounce against him yea if he had giuen expresse sentence of death and damnation vpon him yet Si egerit paenitentiam a peccato suo seceritque iudicium iustitiam that is if he repent him self of his sinne and exercise iudgement and iustice for the time to come al his sinnes that he hath committed shal be forgiuen him saieth almightie God for that he hath done iudgment and Iustice. And this now might be sufficient albeit nothing els were spoken for remouing this first obstacle and impediment of true resolution which is the dispaire of Gods infinite goodnes and mercie Neuertheles for more euident clearing and demonstration of this matter and for the greater comfort of such as feele them selues burdened with the heauy weight of their iniquities committed against his deuine Maiestie I haue thought expedient in this place to declare more at large this aboundant subiect of Gods endles mercie towards al such as wil truly turne vnto him in what time state condition or age soeuer in this life which shal be shewed and set doune by thes foure points and partes that doe ensue FIRST OF AL by the infinite and incomprehēsible loue that almightie God beareth vnto man which loue is alwaies the mother of fauour grace and mercie If you demaund of me in what sort I doe proue that the loue of God is so exceeding great towardes man I answere as the Cosmographer is wont to doe who by the greatnes and multitude of the streames and riuers doth frame a coniecture of the fountaine frō which they flowe The proper riuers which are deriued and doe ronne forth of loue are good turnes and benefites which seing they are infinite endles and inestimable bestowed by God vpon man as in place before hath bene declared and the whole vniuersal frame of this world doth aboundantly beare witnesse it foloweth most euidently that the origine fountaine welspring of al thes fauours graces and good turnes must needs be infinite immeasurable and farre surpassing al compasse of mans vnderstanding If you require of me the cause and reason why almightie God should so wonderfully be affected towards man I can directly yeld you none at al but rather meruaile therat with holy Iob why so soueraine a Maiestie should set his hart vpon so base a subiect Notwithstanding the holy Scripture seemeth to alleage one principal reason of this loue when it saieth Nihil odistieorum quae secisti parcis omnibus quia tua sunt Domine quidiligis animas That is Thou O Lord which louest soules
of other affaires Thes are the wordes of the Deuil louing brother Thes are the counsailes persuasions of our enemie But mine are contrarie If thou haue fallen thou maiest rise againe If thou haue bene a lost companion yet thou maiest be saued If thou haue committed fornication and adulterie in time past thou maiest be continent for the time to come If thou haue hanted playes games thou maiest drawe backe thy foot from hence forth If thou haue delighted in leud and euil companie thou maiest herafter acquaint thy self with good Thou hast free wil to chuse ether part This only is necessarie that thou beginne thy conuersion out of hand that thou repent and take in hand to reforme thy self though it be at the first but a litle Let thine eies beginne but to shed forth one teare enter into thy conscience consider thy self but indifferently examine thine actions and what they deserue lay before thy face the daie of Iudgment with the torments of hel on the one side and the ioyes of heauen on the other Repēt confesse amend thy life seeke a medicine for thy wound out of hand while thou art in this life in what state or condition soeuer thou be Yea if thou be vpon thy death-bed ready to breath out thy soule and spirit feare not to repent for that Gods mercie is not restrayned by the shortnes of time Which I speake vnto you my deare brethren not to make you hereby the more negligent but only to stirre you vp to the confidence of Gods mercie and thereby to auoyde the most dangerous gulfe of desperation Hitherto are the wordes of this holie and learned Father In which long and large discourse of his we are to note that together with most excellent encoragement which he geueth to al sinners of what state and cōdition soeuer they be in al times and seasons to confide in Gods mercie and neuer to despaire he geueth also an holsome admonishment that we should not by this confidence become more necligent in reforming our liues but rather do it out of hand without al delay or procrastinatiō Whereunto in like maner the holy father S. Augustine in a like exhortation against despaire doth endeuour most vehemently to stirre vs vp in these wordes Let no man after a hundred sinnes nor after a thousand despaire of Gods mercie but yet so let him not despaire as he seeke presently without al stay to recōcile him self to God by amendment of life least perhaps after that by custome he hath gotten a habit of sinne he be not able to deliuer him self from the snares of the Diuel albeit he would And in the very same sermon he discourseth yet further of the same matter in manner folowing Not euery man that hath sinned but he that perseuereth in sinne is hateful and abominable in the sight of God For that no man must distrust of Gods mercie towards him that wil amend and leaue his sinnes For that God him self as a most sweete comforter hath said by his Prophet that the impietie of a vvicked man shal not hurt him at vvhat day soeuer he shal turne from the same But yet this great mercie of our Lord is thē only profitable vnto vs if we delay not our conuersion nor doe multiplie sinnes vpon sinnes Which I wil declare vnto you by th' example of woundes and ruptures of our bodie by which th' infirmities also of our mind and soule may be conceaued Thus then we see if a mās foote leg or arme be broken with how great paine the same is restored to his accustomed strength But if any member of our body should be broken twise or three times or more often in one and the self same place your charitie cā imagin how hard a thing it were for that part to recouer her perfit health againe So fareth it deare brethrē in the woundes and ruptures of our soule If a man doe commit sinne once or twise and doe vnsainedly without dissimulatiō make his refuge to the medicine of perāce he doth out of hand obtaine health againe and that sometimes without any skar or blemish of the disease past But if he begin to adde sinnes vpō sinnes in such sort that the woundes of his soule doe rather putrifie within him by couering and defending them then heale by repentance and confession it is to be feared least that heauy speach of th' Apostle be fulfilled in him to whom he saith dost thou not knovv that the benignitie of God is vsed to bring thee to repentance but thou by the obdurate and irrepētant hart dost heape to thy self vvrath in the day of vengeance and of the reuelation of Gods iust iudgement Thus far S. Augustine But now deare Christian brother what can be spoken more effectually either to 〈◊〉 vs to hope and confidence in Gods mercie 〈◊〉 〈◊〉 〈◊〉 presumption in delaying our amendment thē here hath bene vttered by these noble pillars and fathers of Christes Church and most excellent instrumentes and temples of his holie Spirit The diuine wisdome of almightie God i a certaine place saith that the wordes of wise men ought to be spurres vnto vs and as it were nailes driuen into the depth of our hartes meaning thereby that we should be stirred vp and most vehemently moued when we heare such wise men as the holie Ghost there meaneth which in deede are only they that haue the knowledge and true feare of God make such exhortations vnto vs and ue vs such holsom admonishmentes as thes godlie fathers in this great affaire haue donne And how is it then deare brother that we are nothing stirred vp thereby nothing quickned nothing awaked Wel I wil conclude this whole chapter and treatise with an other exhortation and admonition of S. Augustine for that besides the graue authoritie of the mā which ought to moue vs much I thinke nothing can be spoken more excellently or more agreeing to our peculiar purpose Thus then he saith Almightie God doth neuer despise the repentance of any mā if it be offered vnto him sincerely simply nay he accepteth the same most willingly embraceth the penitent and endeuoreth to reduce him to his former state wherein he was before he fel. And that which is yet more if a man be not able to fulfil the whole order of his satisfaction yet doth not God refuse the least penance that is though it be dōne in neuer so short a space Neither doth he suffer the reward to perish of any litle conuersion And this doth the prophet Esaie seeme to me to signifie when he faith in Gods person to the people of Israel I haue contristed thee a litle for thy sinne I haue striken thee and haue turned my face from thee thou hast bene sad and hast walked in sorow and I haue cōforted thee againe These examples then of penance deare brethren we hauing before our eyes let vs not perseuer in our wickednes nor despaire
God which in them selues are most iust reasonable holie and easie Da amantem sayeth S. Austen speaking of this matter sentit quod dico Si autem frigido loquor nescit quid loquar Geue me a man that is in loue with God and he feeleth this to be true which I say but if I talke to a cold Christian he vnderstandeth not what I say And this is the reason whie our blessed Saueour talking of the keeping of his commandementes repeateth manie times this word LOVE as the onelie sure ground wheron their whole regard reuerēce obseruation depēdeth for want of which loue among men in this life the most part of the world neither respecteth nor keepeth them And herehence it is that in the same our Saueour vseth thes and other like speeches If you doe loue me then keepe my commandementes And againe he that hath my commandementes and keepeth them he is he that loueth me And yet further He vvhich loueth me vvil keepe my commandement and he that loueth me not keepeth not my commandementes In which last wordes some doe note that to him that loueth he sayeth his commandement in the singular number for that to such a one al his commandmentes are but one commandement according to the saying of S. Paul That loue alone is the fulfilling of al the lavv for that it comprehendeth al in al. But to him that loueth not Christ saieth his commandmentes in the plural number signifying thereby that they are both many and heauie to him for that he wanteth loue which should make them few and easie The effect of which point S. Iohn also expresseth when he sayeth this is the loue of God vvhen vve keepe his commādementes and his commandementes are not heauie That is to say they are notthing heauie to him which hath loue otherwise no maruaile though they be most heauie for that euerie thing appeareth burdenous and intollerable which we doe against our liking and so by this also deare Christian brother thou maiest make a coniecture whether the true loue of thie Lord and Saueour be in thee or not AND THESE ARE two meanes wherby the life of vertuous men is made easie in this world There folow diuers other to the end that thes negligent excusers may see how vniust vntrue their excuse is concerning the pretended hardnes of liuing in Gods seruice Which in verie deede is indued with infinit priuileges of cōfort aboue the life of most prosperous sinners euē in this world Wherof the next that I wil name for exāple sake is a certaine special and peculiar light of vnderstanding pertaining to the iust and called in scripture prudentia sanctorum the wisdome of Saintes which is nothing els but a certaine sparkle of heauenlie wisdome bestowed by singular priuilege vpō the vertuous for their direction in this life wherby they receaue most comfortable light and vnderstanding in spiritual affairs touching their owne and other mens saluation and in thinges necessarie therunto Of which knowledge the prophet Dauid meant whē he saied not as mihi fecisti vias vitae thou hast made the waies of life knowen vnto me as also whē he said of him self Super senes intellexi I haue vnderstood more then old men And againe in an other place Incerta occulta sapientiae tuae manisestasti mihi thou hast opened to me the vnknowen and hidden secretes of thy wisdome This is that most excellent light wherwith S. Iohn saieth that Christ our Saue our lighteneth his true seruantes as also that vnction of the Holie Ghost which the same Apostle teacheth to be geuen to the godlie thereby to instruct thē in al thinges behoofful for their saluation This is in like maner that writing of Gods law in mens hartes which he promised by the prophet Ieremie so long agoe to be performed in the time of grace as also the instruction of men immediatlie from God him self fortold by the prophet Esaye And finallie this is that soueraine vnderstanding in the law commandementes and iustifications of almightie God which holy Dauid so much desired and so often demānded in that most diuine Psalme which beginneth with this vehement protestatiō Blessed are the vnsputted in the vvay that is in this life and blessed are al sucb as doe vvalke in Gods lavv By this heauenlie light of vnderstanding by this supernal illumination imparted to the good for their direction the way of vertue is made very easie and passing comfortable For as in bodilie sight and in viages of this world it falleth out that he which hath good eyes and seeth perfectelie goeth on his way with far greater alacritie ioy securitie then doth an other that either lacketh that sense or hath it very dimme So in the course of our soule in this life it is of no lesse importance and comfort but rather of much more for a mā to haue this celestial vnderstānding for gouerning him self to his saluation that is to know what he doth see wher he walketh discerne wither he goeth cōceaue what he expecteth and to be in that happie state wherof S. Paul saith that a spiritual ma is able to iudge of al thinges Whereas in the meane space the carnal and sensual man as the same Apostle testifieth is so blind as he cā neither see nor conceaue tbe thinges that are of Gods spirit Of which sort of men the Prophet Esay saith in their owne person expressing their miserie vve haue groped like as blinde men doe for the vvalle and vve haue stumbled at middaye euen as if it bad bene in darkenesse By which wordes is set forth vnto vs the exceeding great calamitie of wicked men who see not wher they goe what state they are in how farr of or how neare they are to perdition but doe liue in continual darkenes and most vncomfortable blindnes which they cōfesse also in an other place of holie scripture saing the light of iustice hath not shined vnto vs and the sonne of vnderstanding hath not appeared to our eyes vve are vveried in the vvay of iniquities The lacke then of this heuenlie light is wearisome miserable vnto the wicked and consequentlie the inioying therof most comfortable to the vertuous NOVV THEN to proceed an other principal matter which maketh the waye of vertue easie and pleasant to them that walke therein is a certaine hidden and secret consolation which God-poureth into the hartes of them that trulle serue him I call it secret and hidden for that it is knowen to none but to such onelie as haue felt and receaued part therof For which cause Christ him self calleth it hidden manna knovven to them alone that doe inioye it To which effect also the Prophet Dauid said to almightie God Great is the multitude of thy svveetnes o Lord vvhich thou haste laid up and hidden for them that feare thce And againe in an other place
thou vvilt laye aside o Lord a special chosen rayne or devve for thine inheritance And almightie God him self promiseth to a denout soule by the Prophet Osee I vvil leade her a side into a vvildernesse and there vvil I talke vnto her hart that is I wil cōfort her By al which wordes of vvildernesse separating choise and hidden is signified vnto vs that this cōsolation is a secret priuilege bestowed onelie vpon the vertuous and that the carnal hartes of wicked men haue no parte or portion therin But now how exceeding great and inestimable the sweetnes of this heauenlie wine is to them that taste it no tongue of man or angels can expresse A certaine coniecture onlie may be made by the wordes of holy Dauid whoe attributeth vnto it sufficient force to make al men drunke that taste therof that is to saie to take from them al sense and delectation in terrestrial pleasures according as Peter whē he receaued but a drop or two therof vpon the mount Thabor at his Maisters transfiguratiō forgate him self presentlie and talked as a man distracted touching the building of tabernacles there and restīg in that place for euer This is torrēs voluptatis that sweet streame of pleasure according as the Prophet calleth it which comming from the mountaines of heauē watereth by secret wayes and passages the hartes and spirites of the godly and maketh them drunken with the vnspeakable ioye which it deriueth vnto them This is a kind of taste of the verie ioyes of heauen in this life bestowed vpon good men to comfort and encourage thē in their waye and to keepe them from fainting For as Marchants desirous to sel their wares are content oftē times to let you see hādle and some times also to taste the same if the nature therof so require therby the sooner to induce you to buy euen so almightie God being verie careful and willing to sel vnto vs the ioyes of heauen is content to imparte a certaine taste before hand to such as he seeth are willing to buye thereby to make them come of more roundlie with the price not to sticke to pay so much yea more labour then he requireth This is that exceding ioye and iubilie in the hartes of iust men which the Prophet meaneth when he saieth The voice of exultation and saluation is in the tabernacles of the iust And againe Blessed is that poople that knovveth iubilation That is that people which hath experienced this extreme ioye and pleasure of internal consolation S. Paul had tasted it when he wrote these wordes amiddest al his labours for Iesus Christ I am filled vvith consolation I ouerflovve and super abound in al ioye amiddest our tribulations What can be spoken deare brother more effectuallie then this to shew the diuine force of this spiritual consolation But thou wilt here aske me perhappes if this be so whie thou being a Christian as well as other hast neuer vet tasted of this sweet consolation wherunto I answere that as hath bene shewed before this is not meate for euerie mouth but a chosen moisture prouided for Gods inheritance onelie This is vvine of Gods ovvne seller layed vp for his spouse alone That is for the deuout soule dedicated vnto Gods seruice This is a teate of comfort onelie for the child to sucke as the prophet Esaye testifieth The soule that is drouned in sinful pleasures and delites of this world can not be partaker of this rare benefite neither the harte that is replenished with carnal cares and cogitations For as Gods Arcke and the idole Dagon could not stand together vpon one Aultar so can not Christ and the world stand together in one harte God sent not the pleasant Manna vnto the people of Israel so lōg as their flower and chibols of Egipt lasted nether wil he send this heauenlie consolation vnto thee deare brother vntil thou haue ridde thy self of the cogitations of vanitie He is a wise marchant though a liberal He wil not geue a taste of his treasure where he knoweth there is no wil to buye Resolue thy self once in deede to serue him and thou shalt then feele thi heauenlie ioye wherof I talke as many thousandes before thee haue done and neuer yet any man was herein deceaued Moyses first ranne out of Egipt to the hilles of Madian before God appeared vnto him and so must thy soule doe out of worldlie vanitie before she can looke for these consolations But if thou wouldest resolue thie self effectually once offer thie self througly to his diuine seruice then no doubt but thou shouldest finde most sweet and merciful intertainement aboue al expectatiō notwithstanding thy former euil life and sinnes whatsoeuer For that such is the abūdāt goodnes of his diuine Maiestie for encoraging of al mē to repaire vnto him that he alwayes sheweth more particuler and tender loue towardes them that come newlie vnto his seruice then vnto others which haue serued him of longer time Which is most euidentlie signified by the parable of the prodigal sonne whom the good father cherished with much more tendernes and sollicitude then he did the elder brother which had serued him continuallie And the causes hereof are two the one for the ioye of the new gotten seruant as is expressed by S. Luc in the Ghospel the other least he finding no consolatiō at the beginning should turne back to Egipt againe as God by a figure in the children of Israel declareth most manifestlie in these wordes VVhen Pharao had permitted the people of Israel to depart out of Egipt God brought them not by the countrie of the Philistines vvhich vvas the nearest vvaye thinking vvith him self lest perhappes it might repent them if they should see vvarres streight vvay rise against them so should returne into Egipt againe Behold here the cause whie almightie God would not presentlie permit warre and desolation to fal vpon his people after they were departed out of Egipt least they should repent them and so turne backe again What fatherlie hart can expresse more tender inflamed loue then this YET TO GOE foreward after this priuilege of internal consolation ensueth another making the seruice of God also pleasant and this is the testimonie of a good conscience wherof blessed S. Paul made so great account as he called it his glorie And the Holie Ghost saieth of it further by the mouth of the wise man Secura mens quasi iuge conuiuium a secure mind and good consciēce is as a perpetual feast Of which we may inferre that the vertuous mā hauing alwaies this secure mind and peace of conscience liueth alwaies in festiual ioye and ioiful feasting And how then is this life hard or vnpleasant as you imagine On the contrary side the wicked man hauing his cōscience vexed with the priuitie guilt of many sinnes the same is alwaies tormented with in it self
as we reade that the conscience of wicked Cain was after he had slain his own brother and of Antiochus for his wickednesse done to Ierusalem and of Ludas for his treason against his maister as our Saueour also doth signifie generallie of al naughtie men when he saieth that they haue a worme that gnaweth their consciences both day and night The reason wherof the holie scripture openeth in an other place when it saieth al vvickednesse is sul of feare geuing testimonie of damnation against it self and therfore a troubled conscience alvvaies presumeth cruel matters That is to say it presumeth cruel thinges to be imminent ouer itself as it maketh account to haue deser ued But yet further aboue al other holie Iob most liuelie setteth furth this miserable state of wicked mens consciences in thes wordes A vvicked man is proued al the dayes of his life though the time be vncertaine hovv long he shal playe the tyrant The sound of terrour is alvvaies in his eares and although it be in time of peace yet he alvvay suspecteth some treason against him He beleeueth not that he can rise againe from darknesse to light expecting on euery side the svvord to come upon him VVhen he sitteth doune to eate he remembreth that the day of darknesse is redy at hand for him tribulation terrefieth him and anguish of minde enuironeth him euen as a king is enuironed vvith soldiars vvhen he goeth to vvarre Can any thing be expressed more effectuallie louing brother then this matter is here let doune by holie writ it self what creature may be imagined more miserable and pittiful than this man which hath such a boucherie and slaughter house within his owne brest and harte what feares what anguishes what desperatiōs are here declared S. Chrisostome discourseth most excellentlie vpō this point Such is the custome of sinners sayeth he that they suspect al thinges in so much as they doute their owne shadowes they are afeard at euery litle noise and they thinke euery man that cometh towardes them to come against them If men talke together they thinke they speake of their sinnes Such a thing is sinne as it bewrayeth it self though no man accuse it It holdeth alwayes the sinner in extreme feare albeit ther be no appearance of any danger to wardes hi. Heare how notablie holy writ describeth this feare of sianers the iust mās libertie The vvicked man flieth though no man pursue him And whie doeth he flie if no man pursue him for that he hath within his owne conscience an accuser that doth pursue him the which accuser he alwayes carieth aboute with him And as he can not flie from him self so cā he not flie from this accuser that resteth within his conscience but where soeuer he goeth he is pursued beaten and whipped by the same and his wounde is incurable But the iust man is nothing so The iust man saveth Salomon is as consident as a lion Hitherto are the wordes of S. Chrisostome VVHERBY AS also by the scriptures before alleaged we take notice yet of an other prerogatiue of vertuous life which is a most liuelie hope or cōfidence of eternal saluation this being one of the greatest treasures and richest Iewels that Christian men haue left them in this life For by this we passe through al afflictiōs al tribulations and aduersities most ioyfullie By this we say with S. Paul VVe doe glorie in our tribulations knovving that tribulation vvorketh patience and patience proofe proofe hope vvhich consoundeth vs not This is our most strong and mightie comfort this is our sure ankor in al our most tēpestuous times and stormes according as the same holie Apostle auoucheth when he saith that it is a most strong solace and comfort vnto vs when we make our refuge to the hope that is proposed by God that can not lie which hope we hold as the sure infallible anker of our soule This is that noble helmet of saluation as the same Apostle calleth it which beareth of al the blowes that this world can laye vpon vs. And finallie this is the onelie rest set vp in the harte of a vertuous man that come life or come death come health or come sickenesse come wealth or come pouertie come prosperitie or come aduersitie come neuer so violent seas and waues of persecution he fitteth doune quietlie and sayeth calmelie with the Prophet my trust is in God and therfore I feare not vvhat flesh can doe vnto me Nay further with holy Iob amiddest al his miseries he singeth this most confident dittie si occiderit me in ipso sperabo if God should kil me yet would I put my trust in him And this is as the scripture sayed before to be as confident as a Lion whose propertie is to shew most courage when he is in greatest peril and neare vnto most troubles But now as the holy Ghost sayeth non sic impij non sic The wicked can not saie thus they haue no parte in this cōfidence no interest in this consolation Quia spes impiorum peribit sayeth the scripture the hope of wicked men is vaine and shall perish And againe praestolatio impiorum furor the expectation of wicked men is furie And yet further spes impiorum abhominatio animae The hope of wicked men is abhomination and not a comfort vnto their soule And the reason hereof is double First for that in verie deed though they say the contrarie in wordes wicked mē doe not put their hope and confidence in God but in the world in their riches in their strength friendes and authoritie finallie in the deceauing arme of man euen as the prophet expresseth in their persone when he sayeth VVe haue put a lye for our hope That is we haue put our hope in thinges transitorie which haue deceaued vs. And this is yet more expressed by the scripture saying the hope of vvicked men is as chasse vvhich the vvinde blovveth avvay and as a buble of vvater vvhich a storme disperseth and as the smoke vvhich the vvinde blovveth abrode and as the remembrance of a guest that stayeth but one day in his inne By al which metaphores the Holie Ghost expresseth vnto vs both the vanitie of the thinges wherein in deed the wicked doe put their trust and how the same faileth them after a litle time vpon euery smal occasion of aduersitie that falleth out This is that also which God meaneth when he so stormeth thundreth against those which goe into Egypt for helpe doe put their confidence in the strength of Pharao accurfing them for the same promising that it shal turne to their owne confusion which is properlie to be vnderstoode of all those which put their cheef confidence in worldlie helpes as al wicked men doe whatsoeuer they say or dissemble to the contrarie For which cause also of dissimulation they are called hypocrites by Iob
they heape riches together but onelie to serue their sensualitie her desirs wherfore do they beate their braines but onelie to satisfie this cruel tyrant and her passions And if you wil see in deed how cruel and pitiful this seruitude is consider only some particular examples of the same Take a man whom she ouerruleth in any passion as for example in the lust of the flesh what paines taketh he for her how doeth he labour how doeth he drudge in this seruitude how potent and strong doeth he feele her tyraÌ„nie Remember the strength of Samson the wisdome of Salomon the sanctitie of Dauid ouerthrowen by this tyrannie Iupiter Mars and Hercules who for their valiaÌ„t actes otherwise were accounted godes of the Panimes were they not ouercome and made slaues by the enchantement of this tyrant And if you wil yet further see of what streÌ„gth she is and how cruellie she executeth the same vpon those that Christ hath not deliuered from her bondage consider for examples sake in this kinde the pitiful case of some disloyal wife who though she know that by committing adulterie she runneth into a thousand dangers and inconueniences as the losse of Gods fauour the hatred of her husband the danger of punishment the offence of her friendes the vtter dishonour of her persone if it be knowen and finallie the ruine and peril of bodie and soule yet to satisfie this tyrant she wil venture to commit the sinne notwithstanding any dangers or perilles whatsoeuer Nether is it onelie in this one point of carnal lust wherin sensuality hath such tiraÌ„nical dominatioÌ„ ouer theÌ„ that enthral théselues vnto her but also in euery other passioÌ„ Looke vpon an ambitious or vain-glorious man see how he serueth this mistresse with what care diligence he attendeth her commaundementes which is no other but to folowe after a litle wynde of mens mouthes to pursue a litle fether flying before him in the ayer You shal see that he omitteth no one thing no one time no one circuÌ„stance for gayning therof He riseth early goeth late to bedd trotteth by daye studieth by night here he flattereth there he dissembleth here he stoupeth there he looketh bigge here he maketh freends there he preuenteth enemies and to this onely end he referreth al his actions and applieth al his other matters al his order of life his coÌ„panie keeping his sutes of apparell his house his table his horses his seruantes his talke his behauiour his iestes his lookes his verie going in the streete In like wise he that serueth this Beldame in the passioÌ„ of couetousnesse what a miserable slauerie doth he abyde his harte being so mured in prison with money as he must onelie thinke thereof talke therof dreame therof and imagin onelie new waies to get the same and nothing else If you should see a Christian man in slauerie vnder the great Turke tyed in a galley by the legg with chaines there to serue by rowing for euer you could not but take compassion of his case And what then shal we doe of the miserie of this man whoe standeth in captiuitie to a more base creature than is a Turke or anie other reasonable creature that is to a peece of metal in whose prison he lieth bound not onelie by the feete in suche sort as he may not goe anie where against the commoditie and commaundement of the same but also by the handes by the mouthe by the eyes by the eares and by the harte so as he may nether doe speake see heare or thinke any thing but in seruice of the same Was there euer seruitude so greate as this doeth not Christ saye truely now qui facit peecatuÌ„ seruus est peccati He that committeth sinne is a slaue vnto sinne doeth not S. Peter say wel A quo quis superatus est huius seruus est A man is a flaue to that wherby he is conquered From this slauerie then are the vertuous deliuered by the power of Christ and by his assistance in so muche as they rule ouer their passions and sensualite and are not ruled thereby This God promised by the prophet Ezechiel saing And they sbal knovv that I am their Lord vvhen I shal breake the chaines of their yoke and shal deliuer them from the povver of those that ouerruled them before And this benefit holie Dauid ackowleged in himself when he vsed these moste affectuous wordes to almightie God O Lorde I am thy seruant I am thy seruant the childe of thy hand-mayde thou hast broken my bandes and I vvil sacrifice to the a sacrifice of praise This benefit also acknowledged S. Paul when he sayed that our olde man was crucified to the end the bodie of sinne might be destroyed we be no more in seruitude to sinne vnderstanding by the olde man and the bodie of sinne our concupiscence mortified by the grace of Christ in the vertuous AFTER THIS priuilege of freedome foloweth an other of no lesse importance then this and that is a certaine heauenlie peace serenitie and tranquilitie of minde according to the saying of the prophet Factus est in pace locus eius his place is made in peace And in an other place Pax multa diligentibus legem tuam there is great peace to them that loue thy law And on the coÌ„trary side the prophet Esay repeateth this senteÌ„ce oftètimes from the mouth of almightie God him self Non est pax impijs dicit dominê° Our Lord God auoucheth that there is no peace vnto the wicked And an other prophet saieth of the same men Contrition and infelicitie is in their vvaies and they haue not knovven the vvay of peace The reason of this difference hath bene declared heretofore wheras I set downe the diuersitie of good and euil men touching their passions For the vertuous hauing now by the aide of Christs holy grace subdued their said passions doe passe on their life most sweetly and calmely vnder the guide of reason without any perturbatiòs that indanger them in the greatest occurrents of this miserable life But the wicked not hauing mortified any part of the said passions are tossed and tombled with the same as with vehement and contrary windes And therfore their state is compared by Esay to a tempestuous sea that neuer is quiet and by S. Iames to a citie or countrie where the inhabitantes are at warre and sedition among them selues And the causes here of are two first for that thes passions of coÌ„cupiscence being many and almost infinit in number doe lust after infinit thinges and are neuer satisfied but are like thos bloodsuckers which the wise man speaketh of that crie alwaies Geeue Geeue and neuer say Hoe As for example tel me when is the ambitious man satisfied with honour or the incontinent man with carnalitie or the couetous man with money neuer truelie and therfore as that mother can not but be greatlie afflicted
we wolde exercise our selues in these maner of cogitations we might easilie keepe our hartes pure and vnspotted before God in beholding the beautie of his creatures But for that we vse not this passage from the creature to the creator but doe rest onely in the external appearance of a deceatful face letting goe the bridle to our foule cogitations and setting wilfully on fire our own concupiscences hence it is that infinite men doe perish day lie by occasion of this fond vanitie I cal it fond for that euerie childe may discrie the deceate and vanitie therof For take the fairest face in the world wherwith infinite folish men fal in loue vpon the sight therof and rase it ouer but with a litle scrach and al the matter of loue is gone let there come but an Ague for foure daies and al this goodly beautie is distroyed let the soule depart but one halfe hower from the bodie and this louing face is vglie to looke on let it lie but two daies in the graue and those who were so hote in loue with it before wil skarse abyde to beholde it or come neare it And if none of those things happen vnto it yet quicklie cometh on olde age which riueleth the skinne draweth in the eies setteth-owt the teeth and so disfigureth the whole visage as it becometh more contemptible and horrible now then euer it was beautiful and alluring before And what then can be more vanitie then this What more madnesse then ether to take a pride therof if we haue it our selues or to indanger our soules for the same if we behould it in others THE SIXT vanitie belonging to pride of life is the glorie of fine apparel against which the scripture saith In vestitu ne gloriaris vnquam See thou neuer take glorie in apparel Of al vanities this is the greatest which yet we see so common among men of this world If Adam had neuer sallen we had neuer vsed apparel For that apparel was deuised to couer our shame of nakednes and other infirmites contracted by that fal Wherfore we that take pride and glorie in apparel doe as much as if beggar should glorie take pride of the olde cloutes that do couer his sores S. Paul said vnto a bishop If vve haue vvhervvithal to couer our selues let vs be content And Christ touched deeplie the daunger of nice apparel when he cōmended so much S. Iohn Baptist for his austere attire adding for the contradictorie Qui moliibus vestiuntur in domibus regum sunt They which are clothed in soft and delicate apparel are in kinges courtes that is in kinges courtes of this world but not in the kinges court of heauen For which cause in the descriptiō of the riche man damned this is not omitted by our Sauiour That he vvas apparelled in purple and silke It is a wounderful thing to consider the different proceeding of God and the world herin God him self was the first tailer that euermade apparel i this world and he made it for the most noble of al our auncestous in paradise yet he made it but of beasts skinnes And S. Paul testifieth of the noblest saintes of the olde testament that they were couered onelie with goates skinnes and with the heares of Cameles What vanitie is it then for vs to be so curious in apparel and to take such pride therin as we doe we robbe spoile al creatures in the world to couer our backes and adorne our bodies From one we take his wolle from an other his skinne from an other his furre and from some other their verie excrementes as the silk which is nothing els but the excrementes of wormes Nor yet content with this we come to fishes and doe begge of them certaine pearles to hang about vs. We goe doune into the grounde for gold and siluer and turne vp the sandes of the sea for pretious stones and hauing borowed al this of other creatnres we iette vp doune prouoking men to looke vpō vs as if al this now were our own When the stone shineth vpon our fingar we wil seeme forsooth therby to shine When the siluer and silkes doe glister on our backes we looke bigge as if al that beautic came from vs. And so as the prophet saith we passe ouer our daies in vanitie and doe not perceaue our owne extreme folie AND THVS much now may suffice for declaration of the first general head of worldlie vanities termed by S. Iohu Pride of life Ther followeth the seconde which he calleth Concupiscence of the eyes wherunto the auncient fathers haue referred al vanities of riches and wealth of this world Of this S. Paul writeth to Timothie Geue commandement to rich men of this vvorld not to be high minded nor to put confidence in the vncertaintie of their riches The reason of which speech is vttered by the scripture in an other place when it saieth Riches shal not profit a man in the daie of reuēge That is at the daie of death and iudgement Which thing the rich men of this world doe confesse them selues though to late now being in tormentes diuitiarum iactantia quid nobis contulit what hath the brauerie of our riches profited vs Al which doth euidentlie declare the great vanitie of worldlie riches which can doe the possessour no good at al whē he hath most need of their help Riche men haue slept their sleepe saith the prophet and haue found nothing in their handes that is riche mē haue passed ouer this life as mē doe passe ouer a slepe imagining them selues to haue goldē mountaines and treasures wher with to help them selues in al needes that shal occurre when they a wake at the daie of their death they finde themselues to haue nothing in their hādes that can doe thē good In respect wherof the prophet Baruch asketh this question VVhere are they novv vvhich heaped together gold siluer vvhich made no end of their scraping together And he answereth him self immediatlie Exterminati sunt ad inferos descenderunt They are now rooted owt and are gone down vnto hel To like effect saith S. Iames Novvye riche mco doe ye vveepe and vvaile and houle in your miseries that come vpon you your riches are rotten and your gold and siluer is rustie and the rust therof shal be in testimonie against you it shal seede vpon your one flash as if it vvere fire you haue hoarded vp vvrath to your ovvn selues in the last daie If wealth of this world be not onelie so vaine but also so perilous as here is affirmed what vanitie then is it formen to set their mindes so vpon it as they doe S. Paul saieth of him self that he esteemed al but as dung of the earth And he had great reasō surely to say so seing in deed riches are no better then the verie excrements of the earth and fownde onelie in
pleasures of this world are ī deede deceitful thornes and wil proue in the end most bitter and daungerous The 4. point of the parable THE FOVRTH point that we haue to consider is how this word aerumna that is miserie and calamitie may be verified of the world and of the felicitie therof Which thing albeit it may appeare sufficientlie by that which hath bene said before yet wil I for promise sake discusse it a litle further in this place by some particulars And among many miseries which I might here recount the first and one of the greatest is the breuitie and vncertaintie of al worldlie prosperitie O how great a miserie is this vnto a worldlie man that would haue his pleasures cōstant and perpetual O death hovv bitter is thy remembrance saieth the scripture vnto a ma that hath peace in his riches we haue seene many men aduanced not endured two monethes in their prosperitie we haue heard of diuers maried in great ioye and not to haue liued six daies in their selicitie we haue read of straunge matters happened out in thes kindes and we see with our eyes no few exāples dailie What a greefe was it thinke you to Alexander the great that hauīg subdewed in twelue yeres the most part of al the world should be then enforced to die when he was most desirous to liue and when he was to take most ioye and comsort of his victories What a sorow was it to the riche mā in the gospel to heare vpon the suddaine hac nocte euen this night thou must die What a misery wil this be to many wordlings when it commeth who now build palaces purchasse lāds heape riches procure dignities make mariages ioyne kinredes as though there were neuer any end of al thes matters What a dolful day wil this be to them I saie when they must be turned of no otherwise then princes mules are wont to be at the end of a iourney that is their treasure taken frō them and their gauld backes onelie left vnto them selues For as we see thes mules of princes goe al the daie long loaden with treasure and couered with faire clothes but at night shaken of into some sorie stable much brused and gauled with the cariage of those treasures so riche men that passe through this world lodened with gold and siluer and doe gaule greatlie their soulesi cariage therof are despoiled of their burden at the daie of death and are turned of with their wounded cōsciēces to the lothesome stable of hel and damuation An other miserie ioined to the prosperitie of this world is the greuous counterpeare of discontentemētes that euerie worldlie pleasure hath with it Runne ouer euerie delite and solace in this life and see what sauce it hath adioined Aske them that haue had most proofe therof whether they remaine contented or no The possession of riches is accompanied with so many feares and cares as hath bene shewed The aduācemēt of honours is subiect to al miserable scruitude that may be deuised The pleasure of the flesh though it be lauful and honest yet is it accompanied as S. Paul saith vvith tribulation of the flesh But if it be with sinne tēne thou and times more is it enuironed with al kind of miseries Who can recken vp the calamities of our bodie so many diseases so manie infirmities so many mischances so many dangers who can tel the passions of our minde that doe afflict vs now with sorowe now with enuie now with furie who can recount the aduersities and misfortunes that come by our goodes who can number the hurtes and discontentations that dailie ensewe vpon vs frō our neighbours one calleth vs into law for our goods an other pursueth vs for our life a third by slaunder impugneth our good name One afflicteth vs by hatred an other by enuie an other by flatterie an other by deceite an other by reuenge an other by false witnes an other by opē armes There are not so many daies nor houres in our liues as there are miseries and contrarieties in the same And further thē this the euil hath this prerogatiue aboue the good in our life that one defect onelie ouerwhelmeth and drowneth a great nūber of pleasures together As if a man had al the felicities heaped together which this world could yeld and yet had but one toothe out of tune al th' other pleasures would not make him merie Herof you haue a cleare example in Amā cheefe counsailer of king Assuerus who for that Mardochaeus the Iew did not rise to him when he went by nor did honour him as other men did he said to his wife freēdes that al his other felicities were nothing in respect of this one affliction Adde now to this the miserie of darknes and blindnes wherin wordlie men liue as in parte I haue touched before most fitlie prefigured by the palpable darknes of Egypte wherin no man could see his neighbour no man could see his worke no man could see his way such is the darknes wherin woridlie men walke They haue eyes but they see not saith Christ that is though they haue eyes to see the matters of this world yet they are blinde for that they see not the thigs they should see in deed The children of this world are wiser in their generation then the children of light But that is onelie in matters of this world in matters of darknes not in matters of light wherof they are no children for that the carnal man vnderstandeth not the things which are of God Walke ouer the world and you shal finde men as sharp eyed as Egles in things of earth but the same men as blind as beetles in matters of heauen Her of ensue thos lamentable effects that we see daily of mans lawes so carefully respected and Gods commaundemétes so cōtemptuously reiected of earthly goods sought for and heauenly goods not thought vpon of so much trauaile taken for the body and so litle care vsed for the soule Finally if you wil see in what great blindnes the world doth liue remember that S. Paul comming from a worldling to be a good Christian had skales takē from his eyes by Ananias which couered his sight before when he was in his pride and ruffe of the world Besides al thes miseries there is yet an other miserie greater in some respect thē the former and that is the infinit number of temptations of snares of intisementes in the world wherby men are drawen to perdition daily Athanasius writeth of S. Anthonie the heremite that God reuealed vnto him one day the state of the world and he sawe it al hanged ful of nettes in euery corner and deuilles fitting by to watch the same The prophet Dauid to signifie the verie same thing that is the infinit multitude of snares in this world saieth God shal raine snares vpon sinful
the riches of iniquitie The rich gloutton might haue escaped his tormentes haue made him self a happie man by helpe of worldly wealth if he had listed And so might many a thousand that now liue in Christianitie and wil goe to hel for the same cause that the glutton did Oh that men would take warning one by an other and be wise whiles they haue time S. Paul saieth Deceiue not your selues Looke vvhat a man sovveth and that shal he reape What a plentiful haruest then might riche men prouide to thē selues if they would hauing such store of seede by them and so much ground offered them daily to sow it in Why doe they not remember that sweet haruest-song Come ye blessed of my father enter into the kingdom prepared for you for I vvas hungrie and you fed me I vvas thirstie and you gaue me to drink I vvas naked and you appareled me Or if they doe not care for this why doe they not feare at least the blacke Sanctus that must be chaunted to them for the contrary Agite anne diuites plorate vlulantes in miserijs vistris quae adueniēt vobis goe now you riche men weepe and houle in your miseries that shal come vpō you The holy father Iohn Damaseen reporteth a goodly parable of Barlaam the heremite to our purpose There was saieth he a certaine citie or common wealth which vsed to chuse to them selues a king from among the poorest sorte of people and to aduaunce him to great honour wealth and pleasures for a time But after a while when they were wearie of him there fashion was to rise against him and to dispoile him of al his felicitie yea of the verie clothes of his backe and so to banish him naked into an Iland of a farre countrie where bringing nothing with him he should liue in great miserie and be put to exceeding slauerie for euer Which practise one king at a certaine time considering by good aduise for al th' other though they knew that fashion yet through negligence pleasures of their present felicitie cared not for it tooke resolute order with him self how to preuent this miserie which was by this meanes He saued euery day great sommes of money from his superfluities and idle expences and so secretly made ouer before hand a great treasure vnto that iland wherunto he was in daunger daily to be sent And whē the time came that in deed they deposed him from his kingdom and turned him away naked as they had done th' other before he went to the ilād with ioy and confidēce where his treasure lay and was receiued there with exceeding great triumph and placed presently in greater glorie then euer he was before This parable teacheth as much as possibly may be said in this point For this citie or common wealth is this present world which aduaunceth to authoritie poore men that is such as come naked into this life and vpon the soudaine when they looke least for it doth pul them doune againe and turneth them of naked into their graues and so into an other world where bringing no treasure of good workes with them they are like to finde litle fauour but rather eternal miserie The wise king that preuented this calamitie is he which in time of wealth in this life according to the counsail of our Saueour Christ doth seeke to lay vp treasure in heauen by almes deedes and other good works against the day of his death when he must be banished hence naked as al the prices of that citie were At which time if their good deeds do folow them then as God pmiseth they shal be happie men and placed in much more glorie then euer this world was able to geue them But if they come without oile in their lampes then is there nothing for them to expect but nescio vos I know you not And when they are knowen Ite maledicti in ignem aeternum goe you accursed into fire euerlasting EXAMPLES OF TRVE RESOLVTION IN THE TVVO FORMER POINTES of suffering for Christ and contemning the vvorld Adioined for the better declaration and confirmation of the tvvo chapters next going before CHAPT V. FOR so much as the two precedent chapters of contemning the world and suffering for Christ are by their own natures and in mans natural sight and reason very dreadful and lothsome to flesh and bloud and to whatsoeuer depēdeth therof in such sort as diuers persons who otherwise esteme thē selues no euil Christians doe take horrour and auersion euen at the very name and mention of such things persuading them selues that the necessitie of Christiā profession requireth not any resolution to so high a perfection I am moued in this place to adioine to the former treatises a breefe declaration of the practise and excercise of ancient Christians in thes two points wherby their opinions and censures may better be seire thē by their words and wherin ech other Christiā that liueth at this day may behold as in a table or glasse what behoueth him to doe when occasion is offered if he professe to serue vnder the same banner and doe expect his paye at the handes of the same king and maister that they did Many things haue bene said before cōcerning thes two misteries of worldlie contempt and sufferance in tribulation And among other matters it hath bene declared that the very foundatiō of Christian Religion which is the holie crosse and Crucifix standeth builded principaly vpon thes two pillers It hath bene showed how Christ our Sauiour when he sent forth his Apostles and disciples as the first spiritual fathers and masters of the world instructed thē especially in thes two doctrines as most behooful and necessarie to the end which he pretēdeth And for that his diuine wisdome did easily foresee that deedes haue much more force to persuade then wordes he did set forth this doctrine most exactly in the example of his own life making the same a paterne of al worldly contempt and suffering for iustice as also did his said Apostles and disciples after him to the true and perfit imitation of their maister Thus much then hath bene treated before and many particulers haue bene declared as wel of the holie Apostles extreme suffering in al kindes and maners of affliction as also of their vtter dispising whatsoeuer was pretious or pleasant in this world for the perfect seruing of their Lord and maister No allurements of this world could intise them no dignities delight them no flatterie deceiue them no pleasure peruert them no labours weary them no difficultie stay them no terrour or tyrannie of mortal man could feare them from their course begonne as long as their soules remained within their bodies Some of them ended their liues by the sword some vpon the crosse others were stoned and throwne downe from highe pinacles others were scorched skinned aliue and al this for the perfect seruing of
of Iewes whom we see dispersed ouer al the world at this daie in bondage both of bodie soule Which worke of Gods Iustice though it be most terrible yet was his mercie greater to thē as appeareth by Christs wordes if they had not reiected the same Thirdlie his mercie exceedeth his iustice euen towardes the damned them selues in that he vsed many meanes to saue them in this life by geuing them freewil and assisting the same with his grace to doe good by mouing thē inwardlie with infinite good inspirations by alluring thē outwardlie with exhortatiōs promisses examples of others as also by sicknes aduersities and other gentle corrections By geuing them space to repent with occasions opportunities and excitations vnto the same By threatning thē eternal death if they repented not Al which thinges being effectes of mercie and goodnes towardes them they must needes confesse amiddest their greatest furie and tormentes that his iudgementes are true iustified in them selues and no waies to be cōpared with the greatnes of his mercies By this then we see that to be true which the prophet saieth Misericordiam veritatem diligit dominus God loueth mercie and trueth And againe Mercie and trueth haue met together Iustice and peace haue kissed on an other We see the reason why the same prophet protesteth of him self I vvil sing vnto thee mercie and iudgement ô Lord not mercie alone nor iudgement alone but mercie and iudgement together that is I wil not so presume of thy mercie as I wil not feare thy iudgement nor yet wil I so feare thy iudgement as I wil euer despaire of thy mercie The feare of Gods iudgement is alwaies to be ioined with our confidence in Gods mercie yea in verie Saintes them selues as Dauid saith But what feare that feare trulie which the scripture describeth whē it saith the feare of our Lord expelleth sinne the feare of God hateth al euil He that feareth God neglecteth nothing he that feareth God wil turne and looke into his owne hart he that feareth God wil doe good woorkes They which feare God wil not be incredulous to that which he saith but wil keepe his waies and seeke out the things that are pleasant vnto him They wil prepare their hartes sanctifie their soules in his sight This is the description of the true feare of God set downe by holie scripture This is the description of that feare which is so much commended and commanded in euerie part and parcel of Gods worde Of that feare I saie which is called Fons vitae radix prudentiae corona plenitudo sapientiae gloria gloriatio beatum donum That is the fountaine of life the roote of prudence the crowne and fulnes of wisdome the glorie and gloriation of a Christian man a happie gift Of him that hath this feare the scripture saith happie is the man vvhich feareth our Lord for he vvil place his minde vpon his comman lementes And againe the man that feareth God shal be happie at the last end and shal be blessed at the day of his death Finally of such as haue this feare the scripture saith that God is their foundation God hath prepared great multitude of sweetnes for them God hath purchased them an inheritance God is as merciful to them as the father is merciful vnto his children And to conclude Voluntatem timentium se faciet God wil doe the wil of those that feare him with this feare This holie feare had good Iob when he said to God I feared al my vvorkes And he yealdeth the reason therof For that I knevve that tbovv sparest not him that offendeth thee This feare lacked the other of whō the prophet saieth The sinner hath exasperated God by saying that God wil not take accompt of his doings in the multitude of wrath Thy iudgementes ò Lord are remoued from his sight And againe vvherfore hath the vvicked man stirred vp God against him self by saying God vvil not take account of my doings It is a great exasperation of God against vs to take the one halfe of Gods nature from him which is so make him merciful without iustice and to liue so as though God wold take no account of our life wheras he hath protested most earnestlie the contrarie saying that he is like a hard and couetous man which wil not be contēt to receiue his owne againe but also wil haue vsurie for the lone that he wil haue a straite reckoning of al his goodes lent vs that he wil haue fruite for al his labours bestowed vpon vs finallie that he wil haue account for euery word that we haue spoken Our Sauiour Christ in the three score and eight psalme which in sundrie places of the gospel he interpreteth to be writen of himself among other dreadful curses which he setteth down against the reprobate he hath these let their eyes be daseled in such sorte as they may not see povvre out thy vvrath my Father vpō thē let the furie of thy vengeance take hād fast on thē Adde iniquity vpō their miquitie let him not enter into thy iustice Let them be blotted out of the booke of life let them not be enrolled together vvith the iust Here loe we see that the greatest curse which God can laye vpon vs next before our blotting out of the booke of life is to suffer vs to be so blinded as to adde iniquitie vpon iniquitie and not to enter into cōsideration of his iustice For which cause also this confident kinde of sinning vpon hope of Gods mercie is accounted by diuines for the first of the six greuous sinnes against the holie Ghost which our Sauiour in the gospel signifieth to be so hardlie pardoned vnto men by his Father And the reason why they cal this a sinne against the holie Ghost is for that it reiecteth wilfullie one of the principal meanes left by the holie Ghost to retire vs from sinne which is the feare and respect of Gods iustice vpon sinners Wherfore to conclude this matter of presumption me thinkes we may vse the same kinde of argumēt touching the feare of Gods iustice as S. Paul vseth to the Romanes of the feare of Gods ministers which are temporal princes Wouldest thou not feare the power of a temporal prince saith he doe wel then and thou shalt not onelie not feare but also receiue laude and praise therfore But if thou doe euil then feare for he beareth not the sword without a cause In like sort may we saye to those good felowes which make God so merciful as no man ought to feare his iustice Would ye not feare my brethrē the iustice of God in punishmēt liue vertuouslie then and you shal be as voide of feare as lions are saieth the wiseman For that perfect charitie expelleth feare But if you liue wickedlie then haue you cause to feare
for God called not him self a iust iudge for nothing If the matter had bene so secure as many men by flatterie doe persuade themselues it is S. Peter would neuer haue said vnto Christians now baptized VValke you in scare during the time of this your earthely babitation Nor S. Paul to the same men VVorke your ovvne saluation in feare trembling But here perhappes some men wil aske me how then docth the same Apostle in an other place say That God hath not geuen vs the spirit of feare but of vertue loue and sobrietie to which I answere that our spirite is not a spirit of seruile feare that is to liue in feare onely for dreade of punishment without loue but it is a spirit of loue ioined with the feare of childrē wherby they feare to offend their father not onely in respect of his punishment but principally for his goodnes towardes them and benefites bestowed vpon them This S. Paul declareth plainly to the Romanes putting the differēce betwene seruile feare and the feare of children you haue not receiued againe the spirit of seruitude saith he in feare but the spirit of adoption of children vvherby vve crie to God Abba father He saith here to the Romanes you haue not receiued againe the spirit of seruitude in feare because their former spirite being gentiles was onely in seruile feare for that they honoured and adored their Idoles not for any loue they bore vnto them being so infinit as they were and such not able leudnes reported of them I meane of Iupiter Mars Venus and the like but onely for feare of hurt from them if they did not serue adore and honour them S. Peter also in one sentence expoandeth al this matter For hauing said timorem corum ne timueritis feare not their feare meaning of the seruile feare of wicked men he addeth presentlie Dominum autem Christum sanctificate in cordibus vestris c. cum modestia timore conscientiam habentes bona That is doe you sanctifie our Lord IESVS Christ in your hartes hauing a good conscience with modestie and feare So that the spirit of seruile feare which is grounded onely vpon respect of punishment is forbidden vs but the louing feare of children is commaunded And yet also about this are there two things to be noted The first that albeit the spirite of seruile feare be forbiden vs especiallie whē we are now entered into the seruice of God yet is it most profitable for sinners and for such as yet doe but beginne to serue God for that it moueth them to repētance to looke about them for which cause it is called by the wiseman the beginning of vvisdome And therfore both Ionas to the Niniuites and S. Iohn Baptist to the Iewes and al the prophets to sinners haue vsed to stirre vp this feare by threatning the daungers and punishmentes which were imminent to them if they repented not But yet afterward when men are cōuerted to God and doe goe forward in his seruice they change euery day this seruile feare into loue vntil they arriue at last vnto that state wher of S. Iohn saith that perfecti loue or charitie expelleth feare Wherupon S. Austen saieth that feare is the seruant sent before to prepare place in our hartes for his mistres which is charitie Who being once entered in and perfectly placed feare goeth out againe geueth place vnto the same But where this feare neuer entereth at al there is it impossible for charitie euer to come and dwel saieth this holy father The second thing to be noted is that albeit this feare of punishment be not in verie perfect men or at leastwise is lesse in them then in others as S. Iohn in the place before alleaged teacheth yet being ioined with loue reuerence as it ought to be it is most profitable and necessary for al common Christians whose life is not so perfect nor charitie so great as that they haue that perfection wherof S. Iohn speaketh This appeareth by that that our Sauiour Christ persuaded also this feare euen vnto his Apostles saying Feare you him vvhich after he hath slaine the bodie hath povver also to send both bodie and soule vnto hel fire this I saye vnto you feare him The same doth S. Paul to the Corinthians whoe were good Christians laying downe first the iustice of God therupō persuading thē tò feare Al vve saith he must be presēted before the tribunal seat of Christ to receiue ech man his proper desertes according as he hath done good or euil in this life And for that vve knovve this vve doe persuade he feare of our Lord vnto men Nay that which is more S. Paul testifieth that notwithstanding al his fauours receiued frō God he retained yet him self this feare of Gods iustice as appeareth by those wordes of his I doe chastise my bodie and doe bring it into seruitude least perchance vvhen I haue preached to others I become a reprobate myself Now then my frend if S. Paul stoode in awe of the iustice of God notwithstāding his Apostleshipp and that he was guiltie to him self of no one sinne or offence as he protesteth what oughtest thou to be whose conscience remaineth guiltie of so many misdeedes and wickednes This knovv you saieth S. Paul that no fornicatour vncleane person couetous man or the like can haue inheritāce in the kingdome of Christ. And immediatly after as though this had not bene sufficient he addeth for preuenting the folie of-sinners which flatter thē selues Let no man deceiue you vvith vaine vvordes for the vvrath of God commeth for thes thinges vpon the children of vnbeleef Be not you therfore partakers of them As if he should say They that flatter you say Tush God is merciful and wil pardon easily al thes and like sinnes thes mē deceiue you saith S. Paul for that the wrath and vengeance of God lighteth vpon the children of vnbeleef for thes matters that is it lighteth vpon thos which wil not beleeue Gods iustice nor his threates against sinne but presuming of his mercie doe perseuere in the same vntil vpon the sodaine Gods wrath doe rush vpon them and then is it to late to amende Wherfore saieth he if you be wise be not partakers of their folie but amend your liues presently while you haue time And this admonition of S. Paul shal be sufficient to ende this chapter against al thos that refuse or deferre their resolution of amendement vpon vaine hope of Gods pardon or tolleration THE SIXT THING THAT VSETH TO STAY AND HINDER MEN FROM MAture resolution VVhich is the deceitful hope and persuation to doe it better or vvith more ease aftervvard CHAPT VII THE reasons and authorities which hitherto haue bene alleaged might seme I doubt not sufficient in the iudgement and censure of any reasonable man to proue the necessitie of the resolution wherof we
pa. 1. The danger therof 1. the cause therof sensualitie or vvilful obstinacie 2. 3. 4. c. vvhv men doe flye the same 9. 10. the commodities and effectes therof 14. 15. Ingratitude intolerable of men towardes God 4. 5. Iugement day see the vvhole 7. chap. 349. vvhy tvvo Iudgemantes are appointed 353. Iustice of God hovv terrible and seuere 799. L Labour appointed to man by God 336. most necessarie both in the old and nevv testament 337. Libertie and freedome of soule hovv singuler it is in good man 605. Life and conuersation of Christ vvhat it vvas 222. vvhat it ought to be in true Christians 320. at large Good life hath tvvo necessitie partes 324. Loue of God tovvardes mankinde hovv great it is hovv it may be seene 529. 530. c. at large soe also the causes and effectes therof ibid. The force of lone in good men tovvardes God 586. 587. c. M Magnanimitie and true Christian fortitude 673. Magi ther comming prophetied and the storie proued 212. hovv long they vvere in comming ibid. Maiestie of God hovv vvonderful 400. Mans final ende chap. 3. pag. 110. Martyrs of the primatiue Church hovv vvōderful 264. Mathematique only hath no proper means to proud God 35. Mercie of God infinite and aboue al sinnes vvhatsoeuer see the vvhole first chapt part 2. pag. 523. Miracles of Iesvs 223. Monastical life vvhy and vvhen it vvas begonne 339. old Monkes vvhat austeritie they vsed 331. Moral Philosophie hovv it proueth God 48. Moyses particulerly considered vvhat maner of man lre vvas 68. Moyses lavv vuperfect to be changed 163. N Natural Philosophie hovv it proueth God 36. Negligence hovv great an impedimēt to our conuersion 860. hovv it bringeth men to Atheisme 861. O Oracles of Gentile Godes hovv false and vncertaine It. vvhat they fortold of Christ before his natiuitie 181. vvhen and hovv the ceassed 268. P Passion of Christ proued 229. Peace of minde and conscience in the vertuous hovv great a matter 597. Philosophie proueth-God 35. sovver sectes of old Phllosophers confessing one God 51. Pilate hovv he died 277. Pleasures of this vvorld hovv vaine 715. Porphyrie a great enimie of Christians yet vvhat he confesseth of Christ 223. and againe 273. Presumption hovv dangerous and detestable to God see the 6. chapt part 2. pag 793. Principles to be supposed in al sciences vvithout proose 25. The prophesies of scripture hovv they proue the scripture to be of God pag. 81. vvhat manner of men our Prophetes vvere 68. 98. hovv diuels may prophetie 81. Proclamation that Christ made at his comming 250. the Proclamation or publication of the lavv of good life vvith hovv greate dread 350. Punishmentes after this life See the 11. chapt 444. Purgatorie proued vvith the greatnes of the paines therof 452. the feare that old Saintes had of the same 454. R Rabbins among the Jevves of tvvo sortes Cabalistes and Thalmudistes 157. Redemption vvhat a benefite 409. Religion vvhat it meaneth and signifieth 132. no man euer sayed but by Christian Religion from the beginning of the vvorld 134. Resisting of sinne hovv it ought to be 316. Resurrection of Christ proued 235. Revvard expected by the iust hovv great a consolation 613. Riches hovv vaine and perilous 711. The Roman Monarchie fortold 188. S Scepter of Iuda hovv it pphetied of vvhē it failed 191 Sciēces ech one proueth God 35. fovver principal Ib. Scriptures their certaintie proued by many arguments 62. 63. confirmed by Gēntiles 100. Sensualitie hovv dangerous 2. Sibyls vvhat they vvere and of their prophesies touching Christ at large 174. Sinne hovv it is to be resisted 326. sinne hath 3. degrees 327. of the nature of sinne sinners see the 8. cha 378. VVhy euery Sinne is so hateful to God deserueth infinite punishment 384. the losses that come by Sinne 390. Sloth hovv great an impediment to the true seruice of God 853 fovver euel effectes therof 854. The soules immortalitie proueth God 47. hovv many things the soule attendeth vnto at one time Spirits subdued by Christ Christians in the primatiue Church 267. Starre of the Kings forprophetied proued 213. T Temple of Hierusalem tvvise builded 192. 193. c. The prerogatiues of the 1. temple 195. of the 2. 196. Time hovv pretious vvhile it indureth 476. Tradition of learning among Ievves Gentiles from the beginning 171. The true scriptures knovven only by Tradition 273. Tribulatiō vvhat it vvorketh pag 631. good men must suffer 634. the causes hereof 641. VVhy it should be occeaued ioifully 656. VV VVickednes vvicked men hovv fullof miserie 611. VVisdome of Christians vvherin it consisteth 340. vvisdome of the vvorld 703. VVooing vvhich God vseth tovvardes a sinner 542. The vvorldes vvrong course 118. vvorldes vanitie miserie see al the 4. chap. part 2. pag. 688. VVorldlinges lament vvhen it is to late 120. VVorkes necessarie besides faith 314. the diligēce of old Christians in vvorking vvhile they had time 342. V Vaine glorie vvhat a vanitie 696. Vision of God maketh soules happie in heauen 499. Vocatiō vvhat a benefite 411. Y Yoke of Christs hovv svvet and easie 584. FINIS * 1. Of inconsideratiō * 2. That ther is a God * 3. Why mā was created * 4. Proofes of Christian religion * 5. Who is a true Christian * 6. Two partes of good life 7. Of the accompting daye 8. Of the nature of inne and inners 9. Maiestie and benefites 10. Of the day of our departure 11. Punishemētes after death 12. Of rewardes after this life * 1. Dispaire of Gods mercie 2. Against supposed difficulties 3. Feare of persecution 4. The loue of the world * 5. Exāples of true resolutiō 6. Against presumption 7. Against delay 8. Sloth Negligence obduration The reason of printing againe this first booke of Resolution Nevv additions The vvhole vvorke deuided into tvvo volumes 1. Speculatiue 2. Practive Tvvo editions of the booke of Resolution vvithout the authors knowledge M. Ed. Bany Of M. Bunies edition Fovver pointes of this preface In his preface to the reader The first occasion of setting soorth the booke of Resolution Bookes of deuotion more profitable to good life thē bookes of controuersies The description of deuotion 2. Timot. 2. Our fathers happie that builded and contended not about the foundation 1. Co. 3. Act. 10. Tvvo partes of Christian aiuinisie Speculation easier then practise The three bookes of this Christiā directorie vvith their argumentes A title giuen by M. Buny Heb. 13. An old trick of beretiques to abuse simple people vvith obscure places of scripture See Epiph. cont heres and 〈◊〉 Quod vult Deum 2. Pet. 3. My L. of yorkes armes The epistle dedicaterie In his Ep. dedicat My L. of yorkes mortificatiō and calling vpō others * His L. hostise of Doncaster Sir Robert Stapleton others The preface to the reader M Banies ignorance M. Bunies vanitie Ep. Dedicate Only Catholiques vvrite boo kes of deuotion bookes 1. Tim. 4. Tit. 3. Athanas.
of Hierusalem 〈◊〉 27. His protestation His cunctation His chiding His faire speech His complaint His kind speech His conference His svveet conclusion A consideration vpon the former treatie of God vvith Hierusalē Psal. 144. Psal. 16. Gods tender loue to Hicrusalē vvhē he vvas to destroy it Iere. 7. Iere. 7. Iere. 8. A pitiful complaint The vvonderful proceeding of God vvith Hierusalē Iere. 35. Iere. 36. The obstinacie of the Iuish nation Eze. 23. Ezec. 2. Epithetons geuē by God to the people of Israel A vvōderful point Esa. 40. VVhat ioy theris made at a sumers conuersion Esa. 30. Luc. 15. Psal. 57. THE. 3. part VVHAT assurāce God geueth to them that repent The promisses of God to sinners that repent Ezec. 18. 33. 34. 37. Esa. 1. Iere. 3. Fovver vniuersalities in Gods promisses to sinners Three pointes of great comfort Bern. ser. in verb. Psalm misericordia Domini in aeter cantab. Eccle. 4. Hovv God hath persourmed his promises to sinners that haue repented 1. Ioa. 2. Neuer sinner repēted that vvas not pardoned Gen. 3. Adam Eue. The reicetion of Cain and Esau. Heb. 12. Chris. hom 80. de paenit ad pop Antio The infinit sinnes of the Iuishe people their infinit pardons receaued frō God Th' exāple of Manasses 4. Reg. 21 2. Par. 33. The exāple of the Niniuites Ion. 1. 2. 3. 4. Cōsider this speech of almightie God Ion 23. 4. * In the first part of this chapter Examples of mercie in the nevv testament Luc. 15. Ioan. 10. 11. Rom. 5. Phil. 2. The vvonderful clemēcie of Iesus our Sauiour Math. 9. 11. Marc. 2. Luc. 5. Math. 11. Ioan. 7. Mat. 11. Ioan. 12. Great and manie causes of assured hope in IESVS Cant. 1. Bern. ser. 5. in Cant. THE. 4. part Th' application of al that hath bene said Rom. 8. Ioa. 10. Heb. 10. S. Pauls exhortatiō to confidence An excellēt discourse and exhortation of S. Chrysost. liom 2. in Psal. 50. The speech of the diuel to a sonle loden vvith sume S. Chrysostoms counsail against the diuels temptation No time to late to repent An exhoritation and ad monition of S. Augustine Ser. 58. de temp Eze. 11. 33 A similitud of the bodie to expresse the miscrie of the soule by multiplying sinne Rom. 2. Codlie mā vvordes ought to moue vs greatlie Eccle. 12. A notable discourse of S. Augustine touching our conuersion Ser. 181. de temp Esa. 54. Esa. 19. Hel not made for man Mat. 25. In this life al penāce is auailable but not after Tvvo assaultes of our ghostlie enimie 1. If vertuous life vvere hard yet vvorthie the labour Lib. de cōpunct cordis Hom. 16. ex 50. Rom. 8. 2. Pet. 2. Lue. 16. 2. The vvays of vertue is not hard in deed Mat. 12. 1. Ioh. 5. The cause of pretēdeā difficulties Ibidem 2. Co. 12. 4. Re. 6. The singuler assistāce of God for ouer cumming difficulties Rom. 8. Philip. 4. Psal. 118. A similitude A question to be demāded of pretenders of difficulties Psal. 118. Psal. 18. Ioan. 5. Rom. 5. Heb. 6. The end of Christs cōming to make the vvay easie Mat. 1. Esa. 40. Esa. 11. Et vide Ier. ibid. Amb. lib. 1. de sp 5 c. 20. S. Aug ser. 209. de temp Mat. 5. Luc. 6. Act. 4. 2. Cor. 4. Esa. 10. The summe of this chapter vvith the tvvo ge neral partes therof Esa. 24. THE. helpe GODS grace and the force therof 2. Cor. 12. This grace geuen to S. Paul Bun. striketh out for fear least by S. Pauls exāple any man should think himself aide vvith the holpe of Gods grace to resist such temptations Exo. ca. 31. 36. The force of grace in resisting tēptations Rom. 6. * So proueth S. Aug. l. 2. de pecca mer. cap. 6. Esa. 41. A similitude shevving hovv passions vvhen theyare mo derated may be prositable * Prou. 26. Excuses of slothful Christians Pro. 20. Pro. 24. Mat. 11. 1. Ioh. 5. Ioh. 8. Rom. 7. Rom. 8. Psal. 26. 27. Psal. 22. 1 Ioh. 5. Hovv Christes for nice is a yoke and burden and yet not heauie nor troblesome Psal. 118. Mat. 11. The yoke of Christ deliuereth vs from many yokes THE. 2. helpe VEHEMENcie of loue * See S. Aug. of this matter ser. 9. de verb. dom The great force of loue betvvene Christ and his seruātes Euseb. li. 6. c. 34. Ierom. in catalogo The loue of Gods commādemētes Psal. 6. 18. Mat. 11. 1. Ioh. 5. Tra. 26. in Iohan. Ioh. 14. An obseruation Rom. 13. 1. Io. 5. THE. 3. helpe PECVLIER light of vnderstāding Prou. 9. Psal. 16. Psal. 118. Psal. 50. Ioh. 1. 1. Io. 2. Iero. 31. Esa. 54. Psal. 118. The great comfort of internal light 1. Cor. 2. Esa. 65. Sap. 5. THE. 4. helpe INTERNAL consolatiō Apoc. 2. Psal. 30. Psal. 67. Osee 2. The force svveetnes of this consolation Psal. 35. 64. Mat. 17. Marc. 9. Luc. 9. Psal. 35. Esa. 29. A similitud expressing the cause vvhy God giueth this consolation Apoc 3. Psal. 117. 2. Cor. 7. The vvaye to come to spiritual cōsolation Psa. 67. Can. 1. Esa. 66. 1. Reg. 5. Io. 8. 14. 15. 16. 1. Io. 2. Exo. 16. VVorldlie consolations heauēlie stand not vvel together Exod. 2. Beginners chieflie cherished by God Luc. 15. Exo. 13. Mat. 11. THE. 5. helpe THE peace of cōlciēce 2. Cor. 1. Pro. 15. Gen. 4. 1. Mac. 6. Mat. 27. Act. 1. Marc. 〈◊〉 Sap. 7. Iob. 15. The trouble of an euil conscience The saying of S. Chrisostom of a vvicked conscience Hom. 8. ad pop an t Pro. 28. Pro. 28. THE. 6. helpe CONFIdent hope Iac. 5. Rom. 5. Heb. 6. Ephe. 6. 1. The. 5. Psal. 55. Iob. 13. Psal. 1. Pro. 10. Pro. 11. Iob 11. The vaine hope of vvicked men Iere. 17. Esa. 28. Sap. 5. Esa. 30. 36. Iere. 17. 48. Pro. 10. Iob. 8. The vvicked mans hope is not in God Mat. 7. The sal of a vvicked mans house VVicked men can not kept in God Iacob 2. Mat. 7. 1. Co. 13. 15. Rom. 1. Gal 3. Ephe. 2. 〈◊〉 3. 1. Ti. 1. 2. Austens saing of hope lib. 1. de doct chri cap. 37. In prafat Psal. 31. THE. 7. helpe FREEDOM of mind Ioh. 8. 2. Co. 3. An exāple expressing the bōdage of vvicked men giuē to sensualitie The miserie of a man ruled by sensualitie 2. Re. 11. Iud. 14. 3. Re. 11. An ambitious man A couetous man Ioh. 8. Rom. 6. 2. Pet. 2. The libertie a man hath by serning God Eze. 34. Psal. 90. Rom. 6. THE. 8. helpe PEACH of mind Psa. 75. Psa. 118. Esa. 48. 57. Psal. 13. Rom. 11. Esa. 57. Iac. 3. Tvvo causes of disquietnes in vvicked men Pro. 30. A similitude The. 2. cause Gen. 11. Psal. 54. Phil. 4. Ioh. 14. 〈◊〉 Mat. 10. THE. 9. Reason EXPEctation of revvard An example Gen. 40. 41. 43. Pro. 11. Mat. 11. The testimonie of such as haue had experience in them selues * Here Bun is inforced to