of the very punishment is different for the fire in this life coÌ„sumeth al things it taketh but that fire whom it once taketh hold on it vexeth alwaies reserueth to the tormeÌ„t And therfore is it termed vnquenchable not only bicaus it caÌ„not be queÌ„ched it selfe but bicause it doth not quench or sley theÌ„ it taketh For the scripture saith that sinners put on immortalitie to wit profitable not to honor of life but to perpetuitie of correction Now the force of the punishment and that punishment of that fire which is so forcible no voice will serue to declare no speech will serue to vtter for in good or euill things subiect to corruption there is nothing like them The torments of hell set forth in their colours Neuerthelesse that we may conceiue some motion of that fire and torment call to minde in him that hath a burning ague what tribulation what anxietie of bodie and soule standeth on each side and by this temporall maladie gather what those torments be which are inflamed with an eternall fire which are watered before that horrible iudgement seat with a fierie streame of tormenting waues There what shall we do What shal we answere Nothing shall be there but gnashing of teeth but scritching and weeping and too to late repentance no way any helpe being founde and euery way the torments increasing without any comfort We shal see none but the executioners and tortours dreadfull to be beholden and which is woorst of all we shall haue no solace of the very aire For vtter darknes shall compas the place of torments and the fire which as it hath not a nature of consuming so hath it not of illumining but it is a darke fire the flame thereof giuing no light So that to them that are in it what feare what renting of their bowels what dismembring of their bodies what crosses there be to euery sense no toong can tell And as the sortes of torments do varie and differ so proportionably euerichone to his sinnes hath his paine multiplied Now if thou shouldest say how can the bodie continue in so wretched such an endles tormenting Consider what things now and then in this life betide vs and by these smal things coniecture great How that sometimes we see some troubled with long sicknes and yet their life to indure and howbeit the bodie be dissolued by some death yet the soule is not dissolued nor consumed whence it is apparant that when the body shal also become immortall no death may kill the soule or body For in this present life it cannot be that the punishmeÌ„t of the body should be both grieuous perpetuall but the one yeeldeth to the other for that the body cannot abide both But when each shall put off corruption the coâ—ruption afore receiued shal end but the incorruption gotten shal be endlesse So let vs not thinke the very exceeding greatnes of punishment will cause an end of dolor but as I said our sins shall aggrauate the chastisement and the incorruption of the bodie or soule shall not limite it Tell me nowe what space of sensualitie and dainties wilt thou liken to these tormentes Let vs if we list bestow on delights an hundreth yeeres adde thereto an hundreth moe and tenne times an hundreth what benefite will there bee gotten of it if we consider this euer-remaining paine May not the whole time of this life wherein we seeme to take pleasure in pastimes and wallow in wantonnes be rekoned as the dreame of one night in comparison of that eternitie Is there any therfore who to haue a delightsome dreame one night would vndertake sempiternall pains Or take that for this or this for that I dispraise not as yet delights nor vnfolde the bitternes of them bicause the time serueth not for such speeches nowe but then I shal be occasioned when I see thee able to auoid the same For bicause thou art addicted to them thou maist ghesse we doated if we auouch that pleasure which all men reckon acceptable and gladsome were yrkesome and sowre But if by the mercie of God thou maiest escape out of this sort of sicknes at that time yea at that time thou shalt finde out what bitternes yea what bane sensualitie hath Now meane while let vs imagine that pastimes and pleasure and voluptuousnes are honest and comely What shall we say to the punishments laide vp in store for them What shall we say to them bicause the delights vade like a shadowe and hastily flie away but the paine abideth for euer and euer Grant the time and space of pastime and punishment were al one is there any so foolish or so depriued of his fiue wits that would chuse to tolerate one day of paine for a daye of pleasure sith the pangs of one houre and euerye vexation of the bodye coÌ„monly causeth vs to forget all the time past consumed in deâ—ight Wherfore for asmuch as we may be rid if in a moment we be turned from euery of those tormenting chastisements and inioy eternall goodnes why defeâ— we why stay we why do we noâ— vse the bountifulnes of God Foâ— this is prouided by the vnspeakeable and infinite clemencie oâ— God that labor and toile shoulâ— not be stretched far nor be lonâ— or endles but short and as may saye for a minute of aâ— houre Such is this present life â—â— it be conferred with that euerlasting The clemencie I say oâ— God hath prouided 2. Cor. 4. that in thiâ— fleeting short life the shoulâ— be labors and agonies but thaâ— in the life eternall there shoulâ— be crownes and rewards of gooâ— workes and that trauell shoulâ— soone be ended but the rewardâ— of good deedes should last foreuer And euen as this maketâ— them glad that through indâ—ring of toile indure a crowne â—â— it shall grieue and trouble thosâ— in the time to come that seâ— they haue loste for a little and small time of delights perpetuall good things and haue sought for still induring euill things Let vs not therefore incurre this anguish of soule let vs awake while we haue time And lo now is the acceptable time now is the day of saluation now is opportunitie of repentance and a time wherein repentance will not be fruitles But if we be careles of our life we shall sustaine in hell not these calamities alone whereof we haue spoken but a more grieuous mischiefe For to be excluded from blisse and to be debarred from the things prepared for the Saintes causeth such affliction such wofulnes as if no outward punishment tormented it were sufficient It surpasseth all paines of hell to want that beatitude the fruition of which lay in thy power For muse I desire you on the state of that life Heauenly blisse set forth asmuch as a man may consider it for as it is in deed no speech can vtter Yet let vs comprehende an image thereof to the vtmost it may be by that we haue read and the darke
and vtter shame but the way how men are drawne to fire and deliuered vp to racking Thinke vpon those cruell ougly tortours which throw sinners downe headlond and in that time in which other that haue done well by the bright gentle Angels being carried before the high throne of the euerlasting King shal be rewarded with immortall gifts These things are accidents to that day iudgement and time but that which ensueth what toong can tell What pelasure what ioy shall it be to be with Christ when the soule comming to hir proper vigor shall with confidence begin to looke on God none can declare the greatnes of that ioie For she triumpheth not alone for the fruition of the thinges present but she reioiceth much more bicause she knoweth there shal be no end of her blessednes And howbeit no speech can set forth that gladnes and mirth nor any thought conteine it yet seeing as it were a certaine shadowe of the thing to come we will also endeuor to acquaint you with it Demand we of the rich and welthie of this world who vaunt in honors and power with what gladnes they are puffed out With how great delectation and pleasure they are in loue with these things so that sometime they carry their noses very high in the winde And that though they themselues knowe that these thinges are neither right happie nor yet euerlasting but vanishe awaye sooner than a dreame which if they indure while this life remaineth if we make the moste of them wee can they can indure no longer Wherefore if men are so exceedingly ioious for fraile and transitorie thinges with what ioye shall we thinke those soules to be filled which haue gotten heauenly eternall blisse In which both quantitie and qualitie differeth so much from the other in excellencie for all that in this life we account them good so that * Isai 64 4. 1. Cor. 2 9. neither eie hath seene nor eare hath heard nor hart as yet hath vnderstoode them For as a little one is in the bellie of his mother so are we in the worlde inwrapped streitly in darknes can not beholde the light and libertie of the world to come But when the time shall come Such corne at we sowe heere such bread shal we eate in the world to come that this worlde shall trauell in birth with vs and shal bring foorth into the brightnes of the future world all it hath conceiued if any shall be found by the meanes of sinne putrified or not of full growth they goe from darkenes to darkenes from tribulation to more bitter tribulation But they that shall be perfect and like vnto the king she profereth to the father as a worthie issue to be placed in the ministerie of Angels and in the seates of Archangels Therefore will you goe that waie my friend that the countenance and kingly bewty of thy soule may be polluted and this world at the last reiect thee but repaire quickly the image of thy father repaire thy virtue beautie and gallantnes that amonge other thou maiest be knowne of thy father The soule must be pollished more than the bodie and God hath thus appointed The beautie of the bodie God hath limited with certaine naturall bonds but the beautie of the soule hee hath made free and subiect to no necessitie which leaueth farre behind the comlines of the bodie Insomuch that the trimnes of our soule is at the becke of God yet in our power For if the Lord had granted vs licence to vse our owne fancie in our bodilie brauerie wee shoulde haue beene burdened with superfluous and nought auaileable cares spending all the time of our life in them whereby the soule must needes not be decked Sith euen now when we haue no power ouer the trimnes of our bodies we so carke and care that by all possible meanes we pollish them assaying by the painting of colours by the frisling of our hairs by the roaling of our eies by varietie of vestiments by exquisite practises to augment our bodilie brauerie But how much more conuenient were it for vs to goe about to garnish the soule wherin the true beauty is and such as may by vs dailie be made more beautifull Yet we on the contrarie consume the whole race of our life in spoiling the mistresse in adorning the maiden leauing the mistresse like a vile bonde woman vntrimmed bespotted vtterly couered with all vnseemely sluttishnes When as God for this cause exempted vs from the carke of this bodie and inclosed it within the bonds of nature least being occupied in needeles cares we shoulde neglect the beautifieng of our soule Soules defiled with sin may be trimmed againe whose beautie and brauenes albeit it be brought to extreme pollution yet by our labour and diligence she may be restored to notable gainesse and be recouered so farre that she may not onely be admired of all good men but be desired and loued of the king himselfe who is Lord of all As the Prophet speaketh to it in the Psalmes Psal 45 11. The king shall haue pleasure in thy beautie Often times experience proueth that of those women which haue beene inured to common brothelrie if any be somewhat handsome for fairenes sake she hath beene vnited in matrimonie to some good man and hath beene drawne to honestie How much rather will not God contemne ne despise the soules which haue fallen from their diuine excellency by the tyrannie of the diuell into the brothel-house and stewes of this present life You shall find that the prophets haue vsed these examples when they spake to Hierusalem for she plaied the dishonest woman and went a whooring after a strang sort as sheweth the prophet Ezechiel saying Ezech. 16 33. they giue gifts to all other whoores but thou giuest gifts vnto thy louers * Vers 34. and the contrary is in thee from other women And againe another saith thou hast sitten vpon the way waiting for them as a desolate * G. quaile Or thou hast sit waiting for them in the waies as the Arabian in the wildernes Hier. 3 2. Chough This people which had so plaied the harlot the Lord reclaimed to himselfe for their captiuitie was not so much for their punishment as for their amendment For if in case GOD woulde haue punished and destroied them withall he would not haue brought them home againe to their natiue soile neither would haue caused them to reedifie with greater magnificency their citie and temple which were ouerthrowen Hagg. 2 10. the glory saith he of this last house shall be greater than the first So then if God do not forbid repentance to those that haue so manifoldly practized whoordome he will much more willingly reclaime thy soule which now first hath grieuously falne God is iealous ouer our souls The reason is for that no carnall louer though neuer so hoate can be so iealous ouer the loue of his derling as
that is the faith of the father and the sonne and the holy Ghost The wretched plight whereinto this man was fallen Yet now nought of all these is left all thinges are taken from thy soule she is bereft of all her beautie and all the giftes which God bestowed on her she remaineth spoiled deformed fowle she hath lost all her aide and safegard No dore now is shut in her no entrie is kept but she lieth open to all naughtie spirits which corrupt the soule No vncleane thought no filthie desire is thence expelled but if the spirite of fornication come it entreth in if the spirite of pride if the spirite of auarice if more hellish and vnpure than these shall come none forbiddeth them none beateth them backe For she hath no keeper no Sexton And as to the secretes of heauen there is no accesse for an vngodlie person so at the first no infection coulde touch thy mind But perhaps I may seeme to speak incredible things to those especially that knew not thy former state and onely see the destruction wherein thy soule now lieth This surely is the cause why I weepe without remedie bicause I knewe thee and whyd sorrow vncessantly bicause I remember howe long it is vntill I see thee returne to thy wonted and pristine glorie Which for all that men may iudge impossible yet to God al things are possible Mat. 19.26 * Psal 113.8.9 1. Sam. 2.8 For he it is that raiseth the needie out of the dust and lifteth vp the poore out of the dunge That he may set him with princes euen with the princes of his people He it is that maketh the barren woman to dwell with a familie and a ioyfull mother of chilâ—ren Let vs not then doubt nor deâ—paire If sathan draw to sin God can pull backe to goodnes but that thou maiest be â—onuerted into a better case For â—f the diuell could do so much in â—hee as to draw thee from the â—eight of vertue to the depth of wickednes how much more shal God be able to reclaime thee to â—he highest pitch of goodnes â—ot onely make thee that thou wast once but far more blessed â—han thou diddest seeme in thy owne conceit Onely be of stout courage neither cast off the hope of goodnes let not I pray thee that betide thee which doth the godlesse Vngodlines without penitencie breedeth to despaire It is impietie not the multitude of sins that â—ringeth a foole to desperation and therfore Salomon said not that each one when he coÌ„meth into the depth of euils contemneth but * Prou. 18 3. the wicked saith he if he come into the depth of euils contemneth Or when the wicked commeth then coÌ„meth contempt It is then a point of the impious to haue no hope of saluation and to contemne when they come into the depth of sinnes vngodlines not permitting them to haue respect to God and to returne thither from whence they fell So that this thoght which cutteth away all hope of conuersion issueth from impiety and as a most heauie stone accloying the soule iâ— perpetually compelleth it to be hold the earth and neuer to looâ— vpward on God When we sin we must not despaire But a lustie stomacke and loftie minde will casâ— downe this hurtful weight of hiâ— soule and tread vnder feete Sathan that being his owne gouernour he may sing the Psalmist wordes to God * Psal 113 2. As the eies oâ— seruants looke vpon the hands oâ— their masters and as the eies oâ— a maiden vpon the hands of hiâ— mistres so our eies waite vpon the Lord our God till he haue mercy vpon vs. Haue mercy vpon vs O Lord haue mercy vpon vs for we haue suffered to much contempt And in these wordâ— â—f this heauenly prophecy there â—s singular doctrine we haue sufâ—ered too much comtempt This â—s that he woulde haue vs saie â—hat although for the multitude â—f our sins we haue suffred much contempt and are surrounded with reproches yet our eies shal waite vpon the Lord our God til we haue mercy vpon vs and that â—e will not leaue of beseeching â—ntill we be vouchsafed forgiueâ—es We ought to be earnest in praier when we sue for forgiuenes and not to rest till God haue fulfilled our petitions For this is the badge of a â—onstant and setled minde that is not weary of perseuering in â— treaty through despaire to obâ—ain but continueth persisteth â—n crauing vntill the Lord haue â—ercy vpon it * These two periods following G. F. Capito hath not in his translation And least you â—hould thinke you offend greatly â—efore the Lord if not vouchsaâ—ed to be heard you continue â—mportunately in praiers call to â—emorie the euangelicall paraâ—le and there you shal find that â—he Lord sheweth that stiffe and â—erseuering beggers are not vnâ—cceptable to him For he saith * Luk. 11 8. Though he would not giue hiâ— bicause he is his friend yet bâ—cause of his importunitie he wâ— rise and giue him asmuch as hâ— needeth Vnderstand therefoâ—â— deare friend that the diuâ— putteth into our minds despaiâ— of obteining to this end that hâ— may cut from vs the hope of tâ— goodnes of God which is tâ— ancor of our saluation the fouâ—dation of life the guide of tâ— way through which we passe heauen in briefe the Aposâ— saith * Rom. 8 24. by hope we are saued so much that our saluation coâ—sisteth in hope which drawehâ— our soules from out the eartâ— knit as it were to certain chaines hanging downe froâ— heauen and calleth again the to the heauenly dwelling plaâ—â— which cleaue to themselues eâ—alting them securely aboue thâ— troubles of this life and earth miseries Wherefore if any eâ—cumbred with these calamitie be dissolute and let go out of hiâ— â—andes the ancor of hope he â—ust needes fall and be carried â— to the bottomlesse pit and proâ—nditie of euils The dangers of despaire Which assoone â—s the enimie shall perceiue and â—ee vs loath the multitude of our â—ns feare through remorse of â—onscience straight way he draâ—eth neere and casteth before â—ur eies cogitations of despaire â—ore heauie than any lead or â—rauel which if we vndertake we â—ust of necessitie be drowned in â—he depth of euils bicause with â—he very loade the staies of our â—aluation are broken Into the which depth bicause thou art â—ast thou doest throwe behinde â—hee the precepts of a good and gentle lord and thou doest obey â—he becke of a bloudie and mertiles tyrant the enimie of thy â—aluation Thou hast shaken off the sweete yoke of Christ Mat. 11 30. hast â—aid on thy necke for it the hard and iron fetters of sinne thou hast shaken off the easie burden of a lowly and meeke Lord and for it hast haÌ„ged about thy necâ— a milstone but howe long doe thou so continue Stand now â— the last and cease to drowne thâ— vnhappy soule without any carâ— without
any aduise howe lonâ— doest thou haste it foorth caâ— it downe headlong to thy own decaie Luke 15. And truly the woman the Gospell which found againâ— the lost groate called togithâ— her friends and neighbours thâ— they should reioice with her bâ— I will call your and my friends neighbours togither and wil eâ— treate them to meete not thâ— they shoulde be glad but thaâ— they should lament with me noâ— that they shoulde reioyce buâ— mourne with me and greatly soâ—rowe lifting vp their handes tâ— heauen as they shall see me tâ— doe and I will saye vnto them howle and lament with me ô mâ— friendes powre out and bring foorth with me fountaines anâ— floudes of teares not for that haue lost vnpoisable weights oâ— â—lde or innumerable talents of â—er not because I haue loste reads full of costly pearles but â— that my friend * Amicus alter ipse dearer than â—y golde more pretious than â—y stone is I knowe not how â—ile he sailed with vs ouer the â—ge and broade sea of this life â—en downe into the very depth destruction And if some one my friends shall goe about to â—mfort and will me to leaue of â—rowing I will aunswere him in â—e Prophets words * Or let me alone I will weepe bitterly you can not comfort me Suffer me weepe most bitterly neither â—â—de on comforting mee for I â—epe not through the affection the flesh neither is my lamenâ—â—tion woman like wherein apâ—are immoderate teares to be â—med I mourne for that which â—e great and famous Apostle S. â—â—ule saieth he mourneth for â—â—en as he saieth * 2. Cor. 12 22. That I may â—ourne for them that haue sinâ—d and haue not repented Certes with reason shall one buke those that for the common The death of the soule is pitifully to be lamented seeing the death of the body is so bitterly taken death of their friends we without meane but when tâ— wounds not of a bodie but oâ— soule are lamented and of sucâ— soule which in death it seâ— sheweth signes of hir former betie and wonderous gaines a with liuely tokens displayeth tâ— floure of vertues extinguished hir who is so cruell and vnquainted with vertue that woâ—â— not be mooued to lamentatiâ— that would not be prouoked teares For as it is a pointeâ— philosophy to forbeare weepâ— for common death so in a death of a soule and such a souâ— to receiue comfort I adiud both vngodly and irreligious â—â— ordinary death to keepe the eâ— from teares is the chiefest thinâ— in the studie of wisedome bâ— how shall not he seeme to be â—mented for without intermissioâ— who of late reckned the whâ— brauenes of the bodie but liâ— carued stones who account gold as clay who respected â— lights as durt and now atraâ—â—ed by the sodaine feuers of lust â—â—d voluptie being depriued of â—e integritie and bewtie of his â—inde hath shaken hands with â—â—rtue and is become a slaue to â—ce and pleasure This man shal â—ot bewaile This man shall I â—t moysten so long with a riuer teares vntill with weeping I â—r vp feeling in him and by the â—rmth of teares I raise some â—ely motions in him if mourâ—ng may do ought And if mourâ—rs of the body cease not from â—menting though they assuredâ— know their weeping profite â—â—em nothing to renew the life him that is dead why should â—t we that know the soule may â—â— called from death by conuerâ—â—â—n earnestly follow after the â—edicine of repentance that eâ—â—n the sepulchre being opened â—â—th abundance of teares he â—ay be recouered Yea also I â—inke we are to be accused of â—ggardie sith the lamenters of bodies and ordinarie death oâ— weepe so much and continuâ— yet certaine as we said tâ—â— they shall not raise againe thâ— dead if we that know that repentance lamentation couâ—led with it a soule may be refâ—red to his former state for tâ— kingly prophet said * Psal 6 5. Or in the graue who shal praise thee In hellâ—â— shall confesse thy name do thing so We know too that diuers the daies both of vs and our aâ—cestors hauing sliden out of â—â— straight path and straied frâ—â— the entrance of the narrow wâ— were so againe restored thâ— their end answered their begâ—ning obtaining the goale a crowne yea they were thougâ— to haue place among the nuâ—ber of the Saints But as long one remaineth in the flame a fornace of lust these thing seem impossible to him althouâ— * A thousand infinit examples should be alâ—â—ged But if some small conuersiâ—â— be began and the penitent poâ—â—â—on cast vpward his eies that â—ourning flame will tarry behind â—im and by how much more â—wiftly he shall take his pace by â—o much more before him shall â—e see all things sumpled with â—e coale of an heauenly dew Despaire the greatest enimy to our saluation So much woorth is it that we beware of one thing the greatest â—nimy to our saluation to our â—onuersion to our repentance â—o wit desperation which if it â—ake hold in our mind how great â—esire soeuer we haue of saluatiâ—n how great purpose soeuer to â—â—ue euerlastingly if I say deâ—paire come all the entry to salâ—ation is stopped the way to reâ—entance is hindered and the â—eginning of anguish is engenâ—red And how then shal he that â—s out of the way and to whom â—he doore is shut be able to doe â—ny good worke when as biâ—ause despaire prohibiteth he â—annot come to the entrance of goodnes For this cause the Diâ—ell goeth about with tooth and naile to plant in our harts such manner of cogitations For iâ— the feare of despaire shall remooue vs from the way of vertue he hath no long combate with vs for why should he assault when none resisteth Anâ— whoso shall haue the power to vndoe this knot incontinent hiâ— strength returneth the lustine of his mind encreaseth he shal bâ— delighted with the renuing oâ— those contentions the reason is he shall see himselfe chase thâ— chaser pursue the persecuteâ— And if in case as in wrastling iâ— falleth out he faulter againe fal let him not be out of hope foâ— shame but remember that is noâ— the law of wrestling and iusting not once to fall for he may noâ— be said to be conquered that falleth but in the end not to yeeld for he that despaire hath maystered howe can he either recouer might in coÌ„tention or with stand and fight seeing he taketh his heeles and doth not at al returne to the conflict Neither thinke that I speake of those alonely that haue transgressed in small and not much important things but my speech is of him that hath made himselfe a villaine to all mischiefe and hath damned to himselfe the way to the kingdome of heauen was once of the number not of the incredulous miscreants but of them that liked God and after this hath fallen either into fornication or into all sortes of vnchastitie which as the
speeches we haue receiued It is said of it in a certaine place Reu. 21 4. Isai 35. There shall be no more death neither sorrowe neither crying neither shall there be any more paine What more felicitie is there than this life wherin no feare of pouertie nor sicknes hurteth none dealeth vniustly none is indangered none conceiueth indignation none enuieth no desire inflameth no lust of meat no greedines of honor and renowne troubleth but euery spot of vice is blotted out washed away where all things are in peace and ioyousnes all things in quiet and rest where is light and brightnes not such as is among vs but by so much more cleare and glittering by howe much more bright the sun is nowe than any candle There is no night no darkenes no concourse of cloudes no extremitie of cold or heate but such a temperature shall there be of all things as they alone shall knowe which are worthie to inioye the same There is not olde age nor the miserie thereof but euery corruptible thing is done away and the glorie of incorruption is euery where But moreouer to haue societie with the Angels Archangels and of all the celestiall and supernall powers to inioy the companie is much to be esteemed but to obteine the radiant sight of our Lorde Christ Iesus to be lightned with the brightnes of his maiestie that can not be described passeth all such and such like honor But lest thou be daunted with these things on the sodaine I will allure thee by little and little to the attainement of them Behold now and looke vpon the heauen let thy thought also pierce a little aboue heauen after ponder the transforming of the whole creature For it shall not abide in this quality wherein it is but it shal be chaunged into another much more fine and faire as much let me say so as gold exceedeth lead Saint Paul teacheth this shall come to passe when he saith that the creature it selfe shal be freed from the bondage of corruptioÌ„ Rom. 8 21. For now vnder corruption it suffereth many thinges which corruptible bodies must needs suffer but when it shall cast off all frailetie and corruption it shal be adorned with wonderfull bewtie for it shall not suffer corruptible bodies but it shall receiue them by resurrection void of corruption whereby the very creature shal be metamorphised into an excellenter habite There shal be then no dissention any where but all things shall agree in amitie for the agreement of the Saints shal be one there shal be no dread of the Diuell no ambushes of to vncleane spirits the feare of hell shal be far off there shal be death neither of the body nor of the soule but feare by the meanes of immortalitie shal be shaken off Like as a kings sonne if first of all he be fostered vp in a poore cottage being apparailed in base raiment liueth vnder the feare of Tutors and gouernance of Masters whereby his yong age vnder streite discipline may bring his mans-estate into good liking and make it worthy his famous progenitors but when the time commeth that he must both enter the Court of his dominion and take in hand his fathers scepter all homely apparaile being reiected he arayeth himself in princely attire on a suddain putteth on the mitre of his father the glittering of purple incontinently is added the brightnes of his diademe the rowte of his gard the power of his name is increased and he is made a new man so after such a manner shall the alteration of Saints be And to the end you may be giuen to vnderstand that painted words is not all we speake let vs cast our eies on that mountaine wherein Christ was transformed and let vs behold his brightnesse that wherein when he was transformed he shined neither for all that by this meanes all the glory of the world to come shal be reuealed vnto vs. For that transformation was declared not fully as in deed the blessednes to come shal be but asmuch as the beholders eies could beare And the Gospell saith Matt. 17 2. his face did shine as the sunne but the glory of the incorruptible shall not only send foorth such a light nor such as the eies of men can look on but such shall be the future brightnes as eie sight may not indure although it abode that in the transforming on the mount Wherby it is cleere that so much was reuealed as the eies of mortall men could suffer neither yet did they fully suffer it for it is said They fell on their faces Vers 6. Againe if thou shouldest be brought into an assemblie where euery one should sit apparrelled in golden robes in the middest of whome one should shine decked in pearles and purple and if he promised that thou mightest be one of the number of those men of honor wouldest thou not assay and attempt all thinges to attaine vnto it So then open thy sight on the heauens and behold there an assembly gathered togither not in brightnes of gold neither in trimnes of garments nor glistering in pretious stones but clearer in righteousnes than either the stars glitter or the sun shineth Behold there a companie not of men alone but of Aungels Archaungels thrones dominions principalities and powers and of the king that sitteth in the middest of them no speech may be for he surmounteth all speech and conceite of the mind of man by reason of his beautie his strength his glory his roialty his maiestie What then Tell me shall we beguile our selues of all these honors bicause of sloth in susteining some labor and in resisting for a while the allurements of lust For if we should dailie sustaine torments and suffer a little time hell fire to the ende we might see Christ comming in glory and accompanied with his Saints were it not good to indure all sorrowe that we might be made partakers of so great blisse of so great glory Heare what the blessed Apostle Peter saith Matt. 17 4. It is good for vs to be here If he seeing a slender glimse of the glory to come sodainly reiected all things out of his mind relieng on the delectation of the vision he saw what will one saie if he beheld the things as they are in truth Namely at what â—ime the court of heauen shal be â—pened and the king of heauen â—hall be reuealed not in a glasse â—arkly but face to face not by â—aith but by visage Many ignorant folke thinke it â— thing al-sufficient and to be wished for alone to be deliuered â—rom the paines of hell I say The torments of hell not so greeuous as the losse of the sight of Christ. to â—e remooued and cast off from â—hat glorie is a more grieuous â—orment than hel neither iudge â—â— the torments there so grieuous as it is to be driuen from the sight of Christ for this I asâ—ure you is more miserable than any punishment this
God is kindled with the loue of our soules Which albeit daily it may be gathered yet it may be apparantly proued out of the word of God In a word read that is spoken of God in the beginning either of Ieremie or of the other Prophets howe when he was despised and set light by of the people yet he returned againe to them and thirsting after their loue he continually followed them And this is that which God himselfe declareth in the Gospell where he saith Hierusalem Mat. 23 37. Luk. 13 34. Hierusalem which killest the Prophets and stonest them which are sent to thee howe often would I haue gathered thy children togither as the Hen gathereth hir chickens and â—e would not And Paule saith to the Corinthians 2. Cor. 2 19. For God was in Christ and reconciled the world to himselfe not imputing their sinnes vnto them hath committed to vs the word of reconciliation Now then are we Ambassadors for Christ 20. as though God did beseeche you through vs we pray you in Christs stead that yee bee reconciled to God Let vs thinke these things spoken to vs for not onely infidelitie but the pollution vncleannes of life maketh this execrable enimitie betwixt God and men and so the Apostle saieth that * Rom. 8 7. the wisedome of the flesh is enimitie against God Go to then let vs raze to the ground this wal of enimitie let vs smooth the way to an attonemeÌ„t with God that we may be loued and desired of him againe I am sure you woonder not a little at the beautie of Hermione Hermione daughter to Menelaus and Helena very beautifull for whom Orestes the sonne of Agamemnon slew Pyrrhus the sonne of Achilles bicause he married his betrothed minion and thinke the like may not be founde on the whole earth But if you would my friend yoâ— may be so much fairer and comlier than she by how much gold exceedeth dirte For if many haue in admiration the beautie of that body and fall in loue therewith what fairenes do you thinke to be in a soule if euerie point therein were liuely portraited How much more amiable how much more woonderful would it be For the substance of bodilie beautie consisteth in naught else but in phlegme blood moisture and * Or melancholy gal which are maintained by the corruptible iuyces of meats Hereby the apples of the eies glister hereby the cheekes are ruddie hereby the whole face is adourned And vnles they be daily moistened with such iuice which ascendeth out of the liuer incontinent the skin is dried vp the eies wax hollow al ruddines and beautie departeth from the visage Now if thou consider what is hidden within that skin which â—â—ou iudgest beautifull what is â—ut vp within the nosethriles â—hat within the iawes and belâ—y thou wilt protest that this â—rauery of body is nothing but a â—â—anched sepulchre which withâ—ut appeereth faire to men but within is full of filthines and vncleannes Moreouer if thou see on a ragged cloath the phlegme and spittle that proceedeth froÌ„ the body thou loathest it wilt not touch it with the tip of the finger looking askew thereon and how then canst thou loue desire the cel seat of phlegme But thy beauty was not such For by how much heauen is more beautifull than the earth by so much did the trimnes of thy soule surmount the beautie of the fairest body And notwithstanding none at any time hath seene a soule departed from the body yet some other time I will attempt to declare the comlines of it by the powers thereof At this time let it suffice to rehearse the words of the Lorde which say Matt. 22 30. Mark 12 25. they are as the angeâ— of God in heauen Again in thâ— of bodies there is so great a difference betweene those that aâ—â— thin and those that are thick and heauy as for example heauen passeth the earth fire water the stars stones the rain-bow alâ— terrestriall flowers what woulâ— we say if it might so chance thaâ— with corporall eies we might beholde the gaines of the soule Wouldest thou not scoffe at all externall beauty and brauery in consideration of that internalâ— substance I pray thee then let vs not contemne so great a felicitie nor not lightly regarde so great a treasure that is in vs especially sith a returne is not hard and with no great labour may all the beautie of our soule be renued For assoone as thou shalt imagine the thinges to come and shalt be inamered with them straightway the soule retireth to hir former brauenes â—o it is written For our light afâ—ction 2. Cor. 4 17. which is but for a moâ—ent causeth vnto vs a far more â—xcellent and an eternal weight â—f glory 18. While we looke not on â—he things which are seene but â—n the things which are not â—eene for the things which are â—een are corporal but the things â—hich are not seene are eternal Now if Paul call tribulations â—â—ght and easie for that we looke â—ot on the thinges which are â—een but on the things which are not seene how much more easie â—hall it be for thee to shake off the soule burden of vncleannes Neither nowe do I exhort thee to those labours and dangers or to those daily deaths which the Apostles suffred or to those persecutions or stripes or bands or imprisonments or the contempt of all worldly riches or famine or nakednes or many watchings or perils of iourneying or shipwracks on sea or dangers of robbers or dangers of thy owne nation or dangers of false brâ—thren for al those afflictions thâ— apostles indured nothing of aâ— these I require of thee but this desire alone that seruitude being forsaken thou returne to thâ— former liberty considering both the plague which followeth riot and the glory which is laide vp for vertues It is no maruell iâ— those which beleeue there shalâ— be no resurrection neglect theiâ— life feare nothing the iudgement to come and are nothing pricked in hart but we which looke more certainely on future than present things ought we to liue so miserably so wretchedly that we not onely should not feare at the remembrance of the iudgement to come but vtterly contemne it A part it is of extreme madnes and no mischiefe is comparable that beleeuing we be like the vnbeleeuing Yea amongst theÌ„ not a few haue beene found who haue florished in this life in â—he vertues of the mind what â—hall be our excuse what our soâ—ace if in the daie of doome â—hose shall be brought foorth for examples against vs Some that exercise marchandice we see haue suffred shipwracke the â—osse of all their goods yet for this they haue not beene dismaied but againe haue applied the same way and traffike These did leese their substance not by sloth but by violence of windes But we which know afore vndoubtedly that if we our selues will we may incur neither
shipwracke neither damage of soule should we not take in hand againe our former exercises and renew our busines by negligence ouerslipped Neuertheles we lie retchlesly and fold our idle hands on our breast after the manner of sluggards and would God our hands were idle and did not worke our owne decay Which if they doo it hath great affinitie with most manifest outrage as if for example a champion leauing his aduersâ—ry should turne his hands on hiâ— owne head and buffet himselfe The diuell hath put vs to flighâ— and hath dashed vs in sunder wâ— haue neede then to rise anâ— to resist him When thou anâ— once cast downe if thou be willing not onely to lie still but tâ— throw down thy selfe headlong this is to assent to thine enimie and to take in defence hiâ— part Blessed Dauid fell after the same sort thou diddest neither so alone but in more greeuous wise for he combined murder with adultery and what did he then Did hee lie so Did hee not rise and resist the enimie and so ouercame him that his good deeds profited his posteritie when he was gone For when Salomon had committed that hainous crime and was deemed woorthy of a thousand deathes yet for Dauids sake the Lorde â—aid he woulde bestow the kingdome on him longer These be the wordes 2. King 11 11 I will surely rent the kingdome from thee and will giue it to thy seruaunt Notwithstanding in thy daies I will not do it 12. bicause of Dauid thy father but I will rent it out of the hand of thy sonne Hezechiah when he was much indangered albeit he were a iust man himselfe yet for blessed Dauid the Lord promised to help him * Or J will defend this citie to saue it for mine owne sake and for Dauid my seruants sake I will defend this citie for mine owne sake 2. King 19 34 and for Dauid my seruants sake I will saue it See what was the strength of repentance see what power conuersion had But if hee had thus thought which thou now thinkest and had said it is impossible that the Lord shoulde nowe be mercifull to me he hath greatly honored me and hath endued me with the gift of prophecie he hath exalted me to a kingdome he hath deliuered me from manifold dangers how then can I promerite clemencie at thâ— hands of God forasmuch as â— haue thus fallen Yf Dauid haâ— thus thought he had lost noâ— onely that went afore but thaâ— that followed also For not only the wounds of the body if they be neglected bring death but the wounds of the soule semblably Are we so sottish to put a plaister to a bodily wound and neuer attempt to cure the soule Many woundes of our bodies may not be cured yet we despaire not and though the Chirurgions say the wound is vncureable yet we earnestly and vrgently beseech them that they would mittigate somewhat the paine But in the wounds of the soule which are not vnsanable for the soule is not tied to necessitie neither abideth any passion we are remisse we are past hope we are pricked with no care When there is no hope our griefe of body may be healed yet we withdraw nothing from our care but here when no occasion is of desperation without vsing any labor we omite all care So you perceiue how that more ardently we loue our body than our soule knowing not that if we regard not our soule we cannot saue our body For the soule was not ordained for the body but the body for the soule and he that esteemeth nothing the higher but polisheth the inferiour marreth both But he that obserueth an order and garnisheth the first admit he do not passe for the second by the saluatioÌ„ neuertheles of the first the second shall be saued The which is builded on the plot of Christ his words Matt. 10 28. Feare ye not them which kil the body but are not able to kill the soule but rather feare him which is able to destroy both soule and bodie in Hell Thinke you we haue done enough and satisfied you in this thing that no infirmitie of the soule is vncureable Or else is it needefull we should vse other reasons and confirme it yet farther For although a thousand times thou despaire of thy selfe we will neuer despaire of thee Neither do we this that we mislike in other howbeit there be ods whether one despaire of himselfe or another of him To despaire of another is pardonable but to despaire of himselfe is not bicause he is not master of anothers minde this ruleth his owne purpose Wherefore we hope there is a returne for you to the state of your former life and to the vertues of the mind which we know are in you Besides these things this we adde Ion. 2 4. The Nineuites heard the prophet saying definitely Yet fourtie daies and Nineueh shall be ouerthrowen notwithstanding they were not discouraged No not when they were not certaine that the Lord would not bring to passe his words when in mans iudgement there was no hope of forgiuenes And assoone as that abrupt saying was ended they determined repentance saying Verse 9. 10. who can tell if God will turne and repent and turne away his fierce wrath that we perish not And God saw their workes that they turned from their euil waies and God repented of the euill that he had said he would doo vnto them and he did it not If Barbarians and ignorant folke could vnderstand so much of the mercy of God doth it not much more behoue vs to do so who are enstructed in the word of God know this example was before our time and that many moe like are contained in Gods Booke either in words or in actes For my thoughts are not your thoughts Isai 55 8. neither are your waies my waies saith the Lord. 9. For as the heauens are hier than the earth so are my waies higher than your waies and my thoughts aboue your thoughts Futhermore if we receiue our seruants who haue offended vs when they promise they will amende and account of them as afore nay many times credit them more after reconcilemeÌ„t will not God much rather deale thus with vs If he had made vs to punish vs thou mightest well despaire and doubt of thy saluation but if for his goodnes onely he made vs to enioy hiâ— euer-enduring blisse rewards and doth all things from the beginning of the world til this day to this end and purpose that he may saue vs what matter of despairing what matter of misdoubting is there left Wee haue offended him say you more than euer any man For this cause shouldest thou more speedilie earnestly make satisfaction and be sorrowfulâ— for thine offence abandon those deedes with which God is offended Neither doth a grieuous iniurie offend any bodie so much as to continue in it when there is time and opportunitie of satisfaction To sinne is
bewaile many of them which haue sinned already and haue not repented of the vncleanes and fornication and wantonnes which they haue committed And againe I told you before 2. Cor. 13 2. and tell you before if I come againe I will not spare You see then whom the Apostle bewaileth and whom he wil not spare not those which haue sinned but those which haue not repented and not onely not repented but once or twise admonished of their faultes haue refused to obey For in that he saith I told you before and tell you before as though I had beene present the second time so write I now being absent he signifieth thus much that being warned they contemned counsell For which cause I feare me the same will fall out to vs and although the same Paul who threatned the Corinthians be not at our elbowes yet Christ is present who spake by him and if we perseuer in hardnes of hart he will say to vs I will not spare you not onely in the time present but not in the time to come neither We must acknowledge our sinnes and in confession intend not to commit them againe assuring our selues of remission Wherfore let vs preuent his face by confession and let vs powre our our harts in his sight * Ecclus. 21 1 Hast thou sinned Saith the Scripture do so no more pray for thy fore-sins that they may be forgiuen thee And againe * Prou. 18 17. Or he that is first in his cause is iust The iust is an accuser of himselfe in the beginning of his speech Let vs not then looke till our aduersarie accuse vs but let vs preuent him by confession and so make the iudge more fauorable towards vs. And surely this I assuredlie know thou confessest thy transgressions and mournest for thy selfe but this I do not alonely require of thee for I would haue the amendment of the things to come arise of the confession of the things past and so I would haue it done that whilest thou doest it thou be ascertained of forgiuenes For euery one that doth ought vnlesse he know the thing he hath in hand will profit him goeth about it either carelesly or not seriously For example he that soweth seede vnles he be sure certaine there will be raine that the earth will send foorth the blade and that the fruite will ripen he will neuer reape And as none would faine spend labor in wast nor bestow diligence in that which shall not be beneficiall vnto him so he that soweth visiens teares and cōfession which is without hope vnprofitable cannot cease from sinne being holden fast by incredulitie But as the husbandman which hath no hope to reape fruite careth not to driue off the birds from his corne or beastes or any other nociue things right so he that soweth confession with teares and hopeth not it will be gainefull putteth and driueth nothing from his hart which may hurt repentance Repentance is hurted i◠one be enwrapped in such euils as he was first Ecclus. 34 24. When one buildeth another breaketh down what profite haue they then saith the scripture but labour And he that is purged from the touching of a corse and againe toucheth the dead what auaileth washing So he that fasteth to decline sins and goeth backe againe to them who will heare his praiers Ecclus. 26 29. And again it is said when one departeth from righteousnes to sinne the Lorde appointeth such to the sword And as a dog is odious that licketh vp his vomite againe Prou. 26 11. so is a foole when he returneth to his transgressions So then this sufficeth not to accuse thy selfe by declaring thy sinnes but do it with that zeale that hope of iustification may proceede of repentance and so you may bridle your soule to commit neuer the things again of which you haue made confession One for to giue censure against himselfe is common to the faithfull and faithlesse Many enactors on stage which represent vnchast queanes whoremongers call them-selues sinners and naughty folke but not with purpose to amende and therefore in very deed it is no confession For they speak it not for griefe of hart nor with bitternes of teares nor with hatred of the things they confesse as if they could no more either hear or do the like but the words be all the matter which they lab out with their lips not touched or pinched in minde but after a sort hunting for praise through the elegancie and trimnes of speech which they vse to their auditours Neither are sinnes so greeuous when they are colourably declared as when indeed they are committed Againe some are so benummed with ouer-great despaire and are so deuoide of sense that making like account of good and ill report with great impudencie they disclose their sinnes as though they were another bodies But I woulde haue thee to do nothing so neither for despaire to come to confession but with good and sure hope of forgiuenes the very roote of despaire being cut off Nowe the roote of dispaire is sloathfulnes and not the roote onely but the nourse to For as a garment breedeth mothes and nourisheth thē also * A man is caused to think that any good thing is hard and not possible to be obtained by him or any other through too great bashfulnes which when it ruleth in ones affection he thinketh it may be eased by no good thing And bicause slothfulnes is a certaine deiectiue pensiuenes of the spirit it commeth to passe that despaire ariseth of sloth Thom. Aquin. lib. 2. s p. q. 20. de desper so sloth doth not alone beget desperatiō but nourisheth and also fostereth it Insomuch that they wax and grow togither the one being cut off the other without question waneth and decreaseth Wherefore separate this link of sinnes and breake their yoke By the yoke of thy soule I meane vice whereto as it were a yoke the life of man is tied for when the thought of man is not right the axle-tree of life is carried headlong Harken yet what more we wil say Often times it falleth out that a man amendeth many and great sins by repentance yet he committeth faultes after the good he hath wrought And this is it which laieth chiefely despaire on the soule bicause she seemeth to pull downe that she builded and vainly to haue spent al hir trauell this cogitation I say depriueth the soule of hope and confidence Contrariwise we must thinke what way this bad and hurtful thought may be expelled namely that vnlesse the good we do and the amendment gotten by repentaunce prohibited were as it were a contrary weight to our sinnes there were no stay but that we shoulde be carried downewarde into the depth of mischiefe And as a strong habergeon suffereth not a kine and poisoned dart to pierce the intrailes of the body but in some part stoppeth the force thereof so is it certaine that he that carrieth