IT SHALL (GOOD people) be a thing most pro­fitable and very godly, and in all mischaunces the rea­diest refuge, if I shall in déede performe (as in hope I haue attempted) to shewe with all dili­gence, where the true tranquillitie of the minde may be founde. The which béeing founde out, I may plainly (as it were with my finger) set it forth, to the true louers therof: & being so set out, I may incourage and prouoke them, to imbrace, follow, and earnestly labor to atchieue the same: that all impediments remooued, and all careful­nesse put of and layde aside, there be no ad­uersitie so great in any state of lyfe to ouer­charge them, but they beare and passe ouer [Page]the same with a pacient minde, as people who dispise the vanities of this worlde, be­ing rauished with meditation of the newe life to begin, and desire of ascending to high­er things of more estimation.

But although the thing which I shall la­bour to be knowne and layde abroade, and with due commendation to be set forth, be a matter very delectable, and of euery one feruently with all prayer to be desired, yet neuerthelesse, if I shal reprooue those things in the procéeding of my Oration, which might séeme to be allowed: it will be a hard matter, and a worke of great difficultye, to disswade a man from the thing, which by wrong iudgement he hath conceyued, and to cause, that he not onely in countenaunce and shewe, doe make much of the cleare light of the truth, and receyue the same a­gaine once excluded from him: but also that the minde may conuey it in by y^e entrie of the hart, and to loue it with al his power, to carrie it about with him, and to suffer it to be wrested and woon away, by no subtile deuise of obscure darkenesse. For in euery age, and especially in the schooles of Philo­sophers, [Page 2]was the question, concerning the true tranquilitie of the minde, reasoned of, no lesse than was that of y^e felicitie of mans life: for which, it is reported, they fell often­times at great controuersie. Which contro­uersie, rose not so much of the varietie of mens opinions, as of the diuers trades of sundrie other mens liues. For thence, eue­rye man hoped to obtaine the quietnesse of his minde, wherein he counted the originall of his owne imagined chiefest good to rest. As the noble Philosophers,The Phi­losophers trāquillity. counting the happie life to consist in contemplation and knowledge of things, looked to reape that excéeding ioy of a quiet minde, by the very knowledge and through séeing of the truth.Democritus For why did Democrytus (as it is repor­ted) put out his owne eyes, set naught by his patrimony, leaue his landes vnhusban­ded, but to withdrawe his minde altogither from cares and imaginations, and to as­pire to a happie life, and to the stayednesse of his minde, so highly to be wished for.The iour­ney of A­pollonius. A­pollonius a Philosopher of Pythagoras o­pinion (as saint Hierom in a certaine Epi­stle to Paulinus, reciteth out of Philostra­tus) [Page]passed ouer Cancasus, went through the countries of the Albanes, Scythes, and Massagetes, entered into the most welthie kingdome of India, and at last hauing past ouer the most large water of Physō (which some thinke to be Ganges) he came to the Brachmans to here Hiarcha, who being in a throne of golde, and drinking of Tantalus fountaine, sat among a fewe schollers, tea­ching the nature of thinges, the motion of starres, & the course of dayes. From thence returning to Alexandria: by the Elamites, Babilonians, Parthians, Syrians, Phenices, Arabians, and Philistians, he went into E­thiopia, to sée the Gymnosophistes, and to beholde the table of the sunne in the grauel­ly sande. This man, did he in vaine spend so great labors, paciently suffer so manye griefes, enter in so great ieopardies, by pas­sing so many diuers regions, by abyding so many penuries in performing his iorneys, to the intent he might be present to heare the most famous doctors of y^e worlde speake with their liuely voyce, teaching the pre­cepts of their wisedome? or did he it to the intent he might euerye where finde some­what [Page 3]to be taught: that he alwayes profi­ting himselfe, might euery day procéede bet­ter and better, and by that meanes, atchieue to the highest degrée of happinesse and se­curitie of mind, hazarded with so many tra­uelles and daungers. To fill vp the num­ber of thrée,The won­derfull thirst that Cleanthes had after wisedome. I will for the same purpose make mentiō of Cleanthes, and vouch him as a liuely image hereof: who alone by his example, may serue in stéede of all other, to shake of from mortall men, their so heauie sluggishnesse and so déepe rooted sléepe of ydlenesse: and to worke in vs a loue of tra­uell and diligence. Which Cleanthes (sayth Laertius) was so set on fire with the loue of Philosophie, that when he was greatlye surcharged with penurie and pouertie, he drewe water in the night time within the gardens, to relieue his nedinesse, but in the day time he applyed his trauell continually to his booke & study, without any intermissi­on. And the same man (they say) being de­stitute of money to buye paper, was woont to write such thinges as he heard of Zeno, vpon shelles and Oxe bones. Did any thing driue this Cleāthes (whom for enduring of [Page]paynes they named a seconde Hercules) to take in hand so many dayly and nightly la­bors, so willingly to suffer & go through so many watchings, sparing himselfe neyther day nor night: vnlesse that wyth his won­derfull great toyles, he thought throughly to aspire to the highest degrée of wisedome and learnyng, whiche might sette hys minde in a happie state, (béeing once deli­uered from trouble and feare, eased of the great gréedinesse of desire, voyded of all violent and troublesome motion of disqui­etnesse) and so to delight it selfe with the swéete foode of knowledge and cunning? Wherefore the Philosophers lyfe to what ende it tended, and what quietnesse of mind it sought, and whither that gréedinesse of minde had relation, why it refused no trou­ble nor vexation in bringing to effect theyr pretenced learning: it plainlye and mani­festlye appeares by the examples here re­cited.

But nowe the noble Princes and Go­uernors of common weales,The tran­quillitie of ciuill Go­uernors. mightie kings also and Emperours, which cannot liue in quiet contemplation as Philosophers doe, [Page 4]but must be occupied in their affayres and gouernment of the common welth, as ciuil Magistrates: they séeke the tranquillitie of mynde, euen of those their actes and déedes, whereby they are woont to hunt diligently for the happie life. For shunning base estate as nighe as they can, and vnnoblenesse of their name, they are caried in a maner hed­long to honours and dignities, and to the gréedinesse of fame and prayse: eyther deui­sing to augment their substaunce at home, if they be peaceable: eyther else inlarging the boundes of their dominions, and subdu­ing of strange nations if they be warriors, and delight in armes. Whose gréedinesse of honour what else doth it séeke, but to be fil­led therewith? For what else is ambicion (if ambicion can be satisfied) but a certaine tranquilitie of minde, wherewith the hote gréedie desire is quenched and fulfilled. And this did Alexander (for his actes surnamed great) féele, whose insatiable gut of glorie, could neuer be contented with any victory. For after an innumerable sort of victories gotten in the East partes,The insa­ciable am­bition of Alexander. when he heard Anaxarchus reason that there were an in­finite [Page]number of worldes. It is sayde, he brust out into teares, and bewayled his for­tune. Who, when his friendes had demaū ­ded of him whither any thing had chaunced worthie lamenting, aunswered: haue wée no cause (sayth he) to lament our estate, if there be (as they say) innumerable worldes and we as yet are not become Lord of one. O wretched Prince, that desiring to be sa­tistied with glorie, and séeking a rest from his cares and a quietnesse of minde by con­quering of Nations, and yet could not ap­poynt an ende of his ambition, nor limit the same within any bounds, neyther by so ma­ny victories gotten, neither by such infinite power atchieued.

Againe,Gainmon­gers tran­quillitie. a great part of mortall men, as craftes men, Marchauntes, Vsurers, and they that in barganings bystow their time, intending to themselues great and ample gaines, gape after getting of money, and heaping of riches on euery side: and recko­ning with themselues, that the fruites of their labour, and swage of their gréedie de­sire consisteth in getting of money and aug­menting of substaunce. Such kinde of men [Page 5]lay sure holde of the precept commonlye knowne of the Poet Horace.

But the other sentence of the same Poet, they reiect, and dispise in their minde, not willing once to heare it namde.

In our age, but especially within late yeares, couetousnesse hath preuayled a­boue measure, and taken déepe roote, by en­tering and possessing the heartes of euery one, of all ages, states, and degrées, that vn­lesse God, with al expedition, put to his hel­ping hande, we may dispaire of any reme­die for this disease, and iustlye complaine with Ouid.

But of all couetous persons, none commit more damnable offence, nor more haynous crime, than they, which to the hurt & hinde­rance of others, coople house to house, & land to lande, and such as ioyne large and won­derfull possessions togither, as rich booties gotten by violence, robbery, murther, and deceyte.Esay. 5. Of whome Esay demaundes, whi­ther they think, that they themselues alone and no other, shall dwell in the lande.

Last of all,The tran­quillitie of voluptu­ons men. verie manye, not alonely of the riche and substantiall persons, which for their great wealth may beare it, but of the poorer sort also (being prodigal and ryotous, consumers of patrimonie, suche as liue in great dette to other men, and with their owne, cannot maintaine so great expences) doe leade their life in deliciousnesse, make much of their throte, belly, and other volup­tuousnesse, go clothed in gorgeous apparel, haue pleasure in banquettings and fellow­ships, and being delighted with réere and after suppers, garnish their tables with ex­quisite and fine dainties, burne swéete per­fumes, make filthie songs, and according to their déedes, wordes, and iestures, they will [Page 6]make consonant the tune of their pypes and instrumentes, delighting themselues in daunsing and vawting. Moreouer, they prouoke men to laughter, with their fonde talke, with their vnséemely iestes, with their wanton and toying wordes: they spende their whole tyme in playing at Dice, and o­ther like kindes of feminine delightes, and they séeke for a happie and quiet life, in such vile pleasures, as are not meete once to bée named. To much hath ydlenesse, wine, women, huntings, bathinges, and games preuayled, among such as would be coun­ted Gentlemen, and are not without quali­ties of Gentlemen. But if they so runne at randon in ydlenesse, casting & ouerthrow­ing themselues thereby, and (shewing to be fitte schollers of Epicurus) haue regarde to no ende but to pleasure (as Sardanapalus the king of Assiria did) they differ not much in iudgement, from brute beastes, and bée­ing blinded, doe cast in a maner of no greater thinges, than doe brute beastes, but wholy cleaue to the desire of their owne senses and bodyes, as beastes and cattle do. Some of the welthier sort of them say with [Page]the riche man, whom our sauiour discribes in the Gospell of Luke: My soule, thou hast plentie of good layde vp in store for manye yeares, take thine ease, eate, drinke, and be mery. Others also, rehearse the wordes of the wicked, which Salomon declareth in the second Chapter of the booke of wisdom: Short is our lyfe, sorowfull, lothsome, and full of heauinesse of minde are our dayes: There can be no such remedie imagined a­gaynst the cruell and ineuitable stroke of death, that any one liuing creature, by stry­uing, can shoonne and auoyde the same: we haue knowne none of the dead, that hath re­uiued and scaped from them beneath, but at al aduentures are we borne, and in short space, shall we become as if we neuer had béene. After such long maner of talke, at length they adde: Come therefore, and let vs inioy our goodes while we be here, let vs fill our selues with wine, let vs annoynt our bodies, and passe ouer the flower of our age in myrth and pleasantnesse, let none of vs be destitute of pleasures, let vs in euery place where we come, leaue tokens & mo­numents of the ioyes we haue had: For [Page 7]here is our commodity, here is our porcion of inheritaunce. Many other customes (eni­mies to lyfe) I coulde recite, both to shewe the desire of al men in getting, and the strife of many in séeking a rest from their cares: and whereby I might discouer the errour almost of all men, in declining from the true tranquillitie of the minde, which they striue to attaine: But with these foure kinde of trades, which hitherto I haue tou­ched, I will satisfie my selfe.

Nowe what am I,The mo­destie of the author. or what knowledge remaynes in me, that the thing wherein so great a multitude of mortall men in séeking haue missed, I to take vpon me as a creedi­ble iudge to giue sentence for auoyding of controuersie, and as some notable diuine, of créedite aboue others, to dispute of the right way, vnto the true tranquillitie of the minde. But my purpose is not, to publish a newe or straunge thing, such, as no man to fore hath set forth: but onely by my indu­strie, to driue into y^e memorie, those things, which we haue béene admonished of before: and to restore to mind, the principles of our Religion, which ought to be knowne, conti­nually [Page]exercised, and layde abroade in the state of euery mans life. But such neuer­thelesse, is the heauie sluggishnesse of men, that vnlesse, a man the oftner crye out, and that with a loud voice, they wil not awake, nor any more be styrred vp from their olde disease of euill custome receyued, than if they were dead a sléepe. Although I know, the Lorde, which hath the key of Dauid, who shutteth, and none is able to open, ope­neth, but none is able to shut, is able to re­neale the misteries of his secrete will, to the méeke that haue suffered affliction, and to resist the prowde, which will not submitte themselues to Christ, with all their reue­rence. Wherefore, not meaning to preferre my owne iudgement, before others, but humblie submitting my selfe, to the opini­ons of all the godly (if I haue erred in any place) doe not yet doubt, but the shéepe of that blessed folde, will acknowledge the voyce of the true shephearde: and such as are of Christ, both with an indifferent and willing minde, will accept, whatsoeuer is recited oute of the text of that our onelye mayster, of whome so euer it be spoken. It [Page 8]were no hard thing, to discide y^e whole cause by the worde of God, without the ayde of o­ther sciences. But although, this were easie to be done, and is vsed of the most sort: yet neuerthelesse, if out of prophane wryters, there fall thinges into minde, which maye serue to the more full and perfite declarati­on of the matter which we haue in hande, being consonant also, with those diuine in­stitutions of Christ: I cannot sée, why any man should iustly reprehend, either the apt bringing in of examples and similitudes, or the wittie and pleasaunt sentences of Philosophers, séeing they bée as fitte atten­dauntes vpon the worde of God: which be­ing wayed, both with iudgement and rea­son, are rarely, and aptly (but yet conueni­ently) placed.

Nowe before I enter anye further into the matter, I humblie craue the ayde of al­mightie God, desiring the eternall father of our Lorde Iesu Christ, whome I acknow­ledge to be the true giuer of all good things, through his sonne, that in stéede of this my want and imperfection, he will poure vpon me his holy spirite, to minister, giue and in­spire [Page]in me, those things, which both may be acceptable and pleasaunt vnto him, and al­so profitable and commodious to the com­mon wealth.

And first let vs go backe againe to those foure chiefe kindes of lyfe, which the vo­luptuous sort, the studious of gaine, the po­lytique, and Philosophers, do labour to at­taine. And let vs with some greater consi­deration, searche out, whither in lucre and aduauntage, in worship and renoume, in knowledge or cunning, the true tranquilli­tie of the minde may be found: since in these (as within their chiefest limites and vtter­most boundes) those former things consist and haue their being.

The vnlawfull lust of voluptuousnesse,Voluptu­ous men haue no part with tranquility of minde. which with the pleasauntnesse thereof, so easily créepeth into the minde, will neuer finde any ende, neyther yet can the thirst of vnlawful desire, be euer satisfied. They say, that Xerxes, The vo­luptuous­nesse of Xerxes. when as all things had pros­perously happened vnto him according to his minde before his passage into Gréece, promised a rewarde vnto him, that coulde finde out a newe pleasure. But the thirst [Page 9]of his desire was such, as no pleasure, were it euer so wittily deuised, coulde satisfie his minde.

Morcouer, the pleasure of the bodie, a­bounding and passing quickly awaye, doth oftner (as the Philosophers say) leaue cau­ses of repentance behinde it, than of calling the same to remembraunce being past. But such repentaunce, oftentymes approching, (bicause it ingendreth griefe, and causeth a certaine inwarde gnawing through sor­rowe) vtterly excludeth all quietnesse of mynde. A great way of, are the tender and delicate persons, which loue finenesse. Yea, and farre of, are they, which be filled with daintie fare, till they sweate & blow againe, and much lyke vnto fatte oxen, giue them­selues to surfetting and drongennesse, farre dissonant, from the swéete and sound ioy of the temperate sort, which followe noble ab­stinence and moderation in fare and dyet. For the first entering to voluptuousnesse, although it séeme pleasant, yet notwithstan­ding it bringeth bitter endings with it: and vnlesse repentaunce be had, incurres at length hell fyre. They which are occupied [Page]with the Tabret and Harpe, and reioyce at the sounde of the Pype, spende their dayes as best lyketh them: but in a moment (saith the pacient Iob) they go downe to hell.Iob. 21. De­ceyuable is the reioyceing of this worlde, wherevnto the voluptuous sort doe trust o­uer much, and wherein (according to the frantike maner) forgetting their weaknes, rashely and wildely, they fall to leaping for ioy: such deserue the curse of God. For wo be to you (sayth Christ) that now laugh,Luke. 6. for ye shall wéepe and lament. Let vs chiefly therefore remember, that worthie example of our sauiour Christ, which he put vnder the person of the riche man, to warne euery one to beware and take héede. For he en­ioying delicate fare here,Luke. 16. and being corrupt and marred, with the inticementes of plea­sure in this worlde, made no reckoning of the immortall lyfe to come: therefore de­parting hence, was cast hedlong into hell, to be tormented with horrible torments of Deuils, and to be adiudged to the perpetu­all flames and fires, there continually to be burned. And moreouer, that if men woulde so little regard the fearefull iudge­ment [Page 10]seate, of the last Iudge, yet should rea­son, wherein we differ from brute beastes, reuoke them from that fowle and filthie trade of life. What thing more horrible and wicked is there, than to prouoke the flesh to vncomelinesse and dishonestie, which alrea­die of it selfe rageth more than is conueni­ent. For since the Philosophers agrée, that as the horse is made to runne, the oxe to drawe, the dogge to séeke out: so man is or­deyned to two things (that is to say) to vn­derstande, and doe: and doth not pleasure, the enimie to reason, make féeble, corrupt and subuert the whole worke of man, wher­vnto he was ordeyned, and also chaunge him, from the nature of a moste excellent creature, into an inclination which is more than femenine? For pleasure, if it be anye thing great, is a hinderaunce to councell, weakneth the memorie, abateth the sharpe­nesse of witte, taketh away the power of constantinesse, and the strength of agillitie, dulleth not onely the eyes of the minde, but vtterlye also extinguisheth the light of the soule: and in processe of tyme, so transfor­meth a man, into a most foolishe and wan­ton [Page]beast: that he may worthily be called a smooth hogge of Epichrus hearde. Verye well therefore, doth the Poet call, and fray vs away, from the loue of pleasures in this verse following.

For not onelye the strength of the minde, and wit, but the disposition also of the bodie, senses, and good helth, leaueth and forsaketh them that loyter in ydlenesse, liue finely, de­licately, and wantonly, be amorous, delight in drinking, playing, dauncing to the noyse of Instrumentes, be attentiffe to louing wanton and trifling songes, and thereby styrre vp, kindle, and in filthie maner in­flame the lustes of the fleshe (prone of it selfe to euill) and such as haunt harlots, and are caried hedlong, into euery kinde of in­temperance and voluptuousnesse.

And moreouer,True tran­quillitie with get­ting of ry­ches hath no societie. they which are delighted in lucre and gaine, apply themselues wyth harte and minde to getting of ryches, and as waking birde catchers, they diligently insue after their pray, to catch the birde be­fore it come at them. But so much the far­ther [Page 11]they flie from the true tranquillitie of the minde, in howe much they heape vp to­gither innumerable welth and riches. For there can be nothing more true than that verse so oft cyted of Iuuenall.

Euen as for the increase and superfluitie of grosse humors, Horace discribeth.

Like so, the couetous sort, the more ryches they heape vp togither, be it by right or by wrong, the more vehemently and immode­rately, they thirst after them. And through that vice of couetousnesse, there bréedeth in kinges and high estates, polling and extor­ting from subiects, pilling and taking away of Church goodes, abusing the ministers of Christes Church, and wresting the worde of God at their owne pleasure, vntrue ac­cusing and putting to death of many, vniust condemning and possessing of goodes: and [Page]sinally the vngodly desire of warres, to the intent to spoyle countries. And in the mea­ner sort, for the desire they haue, eyther to maintaine their superfluous charges, to in­crease their wealth, or to shake of their po­uertie & beggery, there resteth both fraude, guile, legerdimaine, vnfaythfulnesse, rob­berie, filching of the Princes treasure, ly­ing, stealing, robbing by the high wayes, murders, periurie: and finally there remai­neth in euery one the gréedie desire of other mens goodes, (forbidden by the commaun­dement) wherewith they being inflamed, make all the way they can to get money. They breake all lawes, as well holy, as pro­phane, force neyther for heauen nor earth, but turne all vpsye downe, busie themsel­ues in wrong and oppression of their neigh­bour, vndoe the poorer sort with vsurie, and which is woorst of all, many (after Iudas example) become traytors to the Gospell, so they may by one meanes or other, bring in substaunce and augment their ryches.

Very well therefore did saint Paule warne [Page 12] Timothie from desire of ryches, when he sayde: They that will become riche,2. Tim. 6 fall in­to temptation, and into snares, and into ma­ny desires, both vnprofitable and hurtfull, which drawe men into perdicion and de­struction: for the roote of all mischiefe, is the loue of money: which (verily) while men haue coueted, they haue fallen from fayth, and intāgled themselues with many cares. Wherefore, if we haue foode and rayment, wherewith the bodie may be clad, let vs be content therewith.Math. 16. For those wordes of Christ, procéeded not in vaine from him: when he sayde, that a rich man shall hardly enter into the kingdome of heauen. Wher­as, such séeke in a maner to establishe their kingdome here in this life (forgetting y^e hea­uenly habitation) which doe gréedilye couet great store of money, and more substance, than néede requires. Wherefore (saith Da­uid) their houses are of high estimation to them,Psal. 48. and they thinke they shall endure for euer, and their dwelling places, from ge­neration to generation, and call the landes after their owne names. But since they builde themselues Mancion places in this [Page]life, (as if they were happie men) not to endure for a season, but for a sure habitati­on to dwell in continually, thinking their gorgious buildings, with the renowne of their names shall perpetuallye endure. When as (in déede) these great and huge buildings flourished out with their vayne titles, through antiquitie, soone fall to ruine and decay. They séeke not therefore after the heauenly Citie,Heb. 13. (according to the Apo­stles order) but couet to haue their abyding here without any alteration. They beare not in remembraunce those sayings which ought continually to sound in mortall mens eares, and warne them euerie day of theyr state and condicion wherein they stande: Naked came I into this worlde,Iob. 1 and naked shall I returne againe. They forget also that threatning voyce:Luke. 12. Thou foole, thys night will they take thy life from thée, then whose shall these things be, which thou hast prepared. And besides that dreadfull threat of God. Esay also agaynst such maner of builders pronounceth a great temporall pu­nishment. I call here to recorde (sayth he) in the hearing of the God of Hostes, whe­ther [Page 13]manye of their sumptuous and fayre houses, shall not become desolate, and no man dwelling in them. And if such destruc­tion, do not alwayes chaunce by and by, yet it falleth out oftentymes, that their chil­dren and posterity are thrust out, and méere straungers and enimies succéede in theyr places. Wherefore better did Crates the Thebane (although not well to be allowed therein) that threw into the sea.viij. talents,Crates threw his substaunce into the sea. wherein his whole substaunce did consist, rather than they should cause him to be bu­sied, about worldly cares and cogitations: so he taking a staffe and a scrip, entred into the poore Philosophers life. Better did Eu­trapiles, that gaue to his aduersaries great aboundaunce of substaunce, to the intent, he might driue and expell from himselfe, the heape of cares, and to translate the bur­then of them, togither with the riches, to his foes and enimies. For the heauie pensiue­nesse of Euclio, in Plautus, doth plainly ar­gue an inward tormenting, that consumeth the minde, through carefull feare to depart from those goodes, which once haue béene gotten. And doe they not vainely,Psal. 38. and vn­aduisedly [Page]turmoyle thēselues, which heape vp riches, and cannot tell who shall gather them? Why doe we not beare away that worthie precept of Dauid, and both in our life and conuersation declare the same:Psal. 61. If ryches increase, set not your heartes vpon them. Let the examples of the Patriarckes be a warning to vs, who be heyres of the same promise with vs. Who leauing their owne natiue country, went into a straungs land, and dwelt to their last ende in Shep­heards Cabbyns: and when riches through Gods blessing, increased with them, they no whit at all fixed their mindes thereon, but thākfully acknowledged the aucthor & giuer of them, and largely and liberally, imparted the same to others. Let vs therefore praye to the Lorde, that he will incline our hearts to his worde, and not vnto couetousnesse: which vice, bearing swinge ouerlong, in Magistrates and great rulers, hath now in our dayes, so burst out and redownded a­gainst Christes holy Gospell, as it hath cau­sed the preaching of our saluation, not only daūgerous amongst blasphemous tongues, but also odious, in a maner to all sortes, of [Page 14]euery age, degrée and state. And nothing there is, which hath so much hindered and slacked, the publishing of the Gospell, and procéeding therof, or that hath so vehement­ly dismaide, turned, and withdrawne mens mindes, from accepting, allowing, and ap­prouing the same, or that hath more mooued and incenced the wrath of God, to take hys worde away from vs, than hath this vice of couetousnesse done.

Yet moreouer,Gredinesse of honour hath no part with true tran­quilitie of the minde. there is an infinite rowte of wicked people, that are led with ambiti­on, and gréedie desire of power, honor, and high calling. Hereby it comes to passe, that a man through the blinde loue of himselfe, (which is called of the Gréekes Phylautia) doth woonder, and hath confidence, in hys owne proper vertues, wisedome, and ha­blenesse, and yet is ignoraunt, of his owne infirmitie and weakenesse. Hereof proce­deth oftentimes disdaine, and either plaine, or craftie oppressing of others. From hence comes enuy, slaunder, hatred, reuengemēt, flatterie, spite, enmitie, brawling, euill speaking, chyding, & an infinite number of other sins. And very séeldome do the ambi­cious [Page]sorte, who are drowned, in the studie and desire, of worship and renowne (which is chiefly apertinent to the matter) van­quish and appease their vnruly lust of grée­die ambition. Seldome finde they a stay­ing place, to temper their vnbridled and swelling pride: but forgetting their former vocation, striue still to reach to higher, and higher degrées of honor, and neuer staye clymbing, till they haue reacht to the chiefe estate of power & dignitie, & thervpon made Lucan this sentence concerning Caesar. Lucan in his second booke.

In so outragious heate of gréedie desire, what place thinke we, is left, (I will not [Page 15]say to quietnesse and tranquillitie of mind) but so much as to breath vpon, at frée liber­tie. Truely, it were easier, for such a one, if he were falling downe hedlong, from a stéepe, and high mountaine into the Sea, to stay himselfe by the way, then to appease and mittigate, his vntemperate heat of the minde, being captiuated with the vnsatia­ble apetite, of bearing rule, of honor, and aduauncement. Glorye also, with muche paines and watchings is gotten: and with infinit labor, in a long space of time, is em­pire purchased, but in the least moment of an houre, may it be lost againe. Wherfore the Poet Seneca, cryeth out alowde, and warneth Kings and Princes, sharpely re­buking them, in this sorte.

But ambicious Princes, chiefly fall abous all others: and so much the more grieuous, is their fall, as they haue attained, to great­nesse of dignitie, which thing the foresayds tragicall Seneca, in his booke of Hippolito, eligantly expresseth.

The same sense hath another (but none ex­pressely) couched in these verses folowing: and by bringing in of similituds, doth trim­ly set forth the thing it selfe, in our sight.

It doth me good to recite the Poets, who hauing no knowledge of Christ, yet they submitted all thinges vnto God, whome of Iuuando (that is helping) they named Ioue, of bountifulnesse, they called him the best: and vnto whome they attributed the care and charge of all mans causes. Yea, and make mention also, that he would at length take accounte of his seruauntes, euen of such, as be kinges and gouernours of com­mon weales. But to come nigher the pur­pose: who is he, that hath not heard (if hée haue read but a fewe of the auncient wry­ters) howe many Emperours haue béene deposed, and pulled from their seates, and also, how the royall power of kinges, hath [Page]béene taken from them, and wrested away by violence. The Histories, are full of mu­tations in Monarchies, of the seruitude of kingdomes frée borne, and of the destruction of noble Cities. Therefore, whether care­full coueting, hath not obtaynde this pre­tensed degrée of honor: or if it haue obteined the same, the carefull feare of chaunge: or if it haue lost it, the sorowfull calling to mind of that which was forgotten: will be a let to an ambicious person, that he can not be quiet and voyde of care. But the true tran­quillitie of the minde,What true tranquilli­tye of the minde is and the cō ­mendation thereof. which wée séeke for, hangeth not vpō chaunce and on all aduen­tures, it hath no doubtfull trade of liuing in outwarde shewe: it settleth not it selfe vpon hope vncertaine, and blinde expecta­tion of all only one maner of lyfe, whereof one being depriued, hyeth it selfe awaye with such spéede and celeritie: but is all one aswell in trouble and aduersitie, as in pros­peritie and happie dayes: aswell when it is dispoyled of honors and shamefully intrea­ted, as when it is honorably attired, and no­bly rewarded. It always sheweth the same cheare in pouertie, that it did in abundance. [Page 17]It beareth it selfe not higher throughe prayse of the people, nor through their dis­prayse becomes the sadder. When fortune chaungeth hir copie, it lowres not, nor whē she smyleth agayne, sheweth anye inordi­nate reioyceing. It feareth not greatly the tormentes of the bodie in an honest cause, nor (corrupted with the intisements of vo­luptuousnesse) alloweth an euill cause: and thus with such temperance and honest mo­deration, beares it selfe during life, as vn­to the verie last breath, like a faithfull gest and companion vnseperable, it neuer for­saketh those with whom it is conuersant.

Lastly,Prayse of Philosophie. such as gaue their mindes con­tinually to Phylosophie (adding somewhat euery day to their learning) wexed ripe in that studie: wherein we sée how manye wise men spent their whole liues.Psalme. 18. Vnto whome, the very heauens haue so declared the glorie of God, and the firmament shew­ed his handie workes, as by reason onelye of the order, beautie, and workmanship of things created, they acknowleged the very creator of the world, and his eternal power: and thereby learned, with what meanes [Page]they might picke out, and laye holde vpon his wisedome and diuine nature. These men haue gone more néerer than the rest, to a quietnesse from their troubles. For in Socrates there remayned alwayes one maner of countenaunce, and one grauitie. Of verie right (saith Cycero) must hée be calme and quiet, alwayes of one chéere, sée­ing there was no variabilitie in his minde, whereof the other is framed, and whereto it is semblant. And what doth Philosophie promise to bring to passe, being adorned with so many high prayses, as it is called the guide of our life, the schoolemaister of manners, the mother of vertues, the expel­ler of vices, the tilling of the witte, the me­dicine of the minde? doth it not promise a rest from cares, & delectation of the mindes of such as be trauellers therein? And doth she not (as in hir owne right) challenge the shaking of, of vaine carefulnesse, quench­ing of lusts, driuing away of feare, and the curing (or to speake least) the moderating of turmoyles of the minde. Neyther doth Phylosophie, set forth onely in vtter shewe so greate a profession, but the héerers also [Page 18]thereof, being taught goodly preceptes, and instructed with iolly perswasions, doe de­clare both by their life & communication, the vertue and force therof resting in them. Which of the olde Phylosophers, was ey­ther moued with the occasions of sorrowe, or was appalled at death when it aproched. Socrates fast bounde in prison, seased not to dispute of Phylosophie: and the very daye of his death, reasoned at large, concerning the immortalitie of the soule. And when in his hande he helde that deadly cuppe he de­parted this miserable body with so pleasant and iocande a minde, as he séemed not to be preased to his death, but vsing pleasaunt wordes, as if he had gone to a solemne ban­ket of his friendes, whome he had not séene a good whyle before. Wherefore, to such as know not Christ, beyng not yet reuealed to all the worlde, I woulde iudge no kinde of life comperable to the Phylosophers: eyther if they séeke to driue away cares, ey­ther else, for the naturall recreation of their mindes. For what is there, that eyther in welth and riches, eyther in pleasure and pastime, either in honor and aduancement, [Page]doth so excéedingly pacifie the minde, and poures gladnesse therin, as doth the science of Phylosophie, and knowledge thereof, which hath beene author of those goulden precepts of lyuing, and being collected into bookes, hath published the same for a memo­riall to all the posterities.

But after that Christ,True tran­quillitie is scuered from Philosophie and is trans­serred to Christ. the brightnesse of glorie, (who being the same light that giueth light to euerie man comming into this worlde) shewed himselfe to the earth, and opened the secret will of his father, and the true knowledge of tranquillitie of the minde, both to kingdomes and nations: we are commaunded to here his voyce, him to obey and serue, him to follow as our onely shepherde and maister, in whome all trea­sures of wisedome and knowledge lye hid. The Phylosophers were but men, and (as Saint Paule calleth them) but naturall men, who coulde attaine no higher from earthly things, than the naturall reason of man woulde permitte them. But Christ, both is, and was the sonne of God: who of his infinite mercy, left the throne of his ma­iestie in heauen, and from the bosome of his [Page 19]father, descended downe vpon the earth, to open the misteries hid from euery genera­tion since the beginning of the worlde, that wherevnto man being but a creature could not attaine by reason of his blindenesse, therevnto his minde might ascende, being lightned, chaunged, and regenerated by the spirite of Christ. And the Phylosophers doe chiefly exhorte euerye one to that wor­thye and triumphant victorie (which is ment of our lustes and appetites) than which, they accompt none more greater, nor yet more honorable. For he that hath ouercome an enimie, was of more force than his enimie, but he that by restrayning himselfe, bridleth his owne lustes, such a one hath ouercome himselfe. He that hath ouerthrowne his enimie, hath van­quished an externe aduersarie:Aristotle. but he that subdueth his owne desires, conquereth a Rebell and domesticall Traytour. There is no euill, that is not easier to be resisted, than worldly pleasure. For of what sorte so euer it be, the same is a terror to vs, e­uen at the first sight, and for the asperitie thereof, striketh vs with a quaking feare. [Page]For she with hir smiling lookes, allureth men vnto hir, and with hir sweete motions falling into the senses, spéedily winneth fa­uor, no lesse than doth the song of the Mar­mayde call backe and drawe to hir compa­nie such as passe by. Through wanton plea­sures was Hanniball vndone at Capua: yet could no ouerthrow in battel discomfite him. Wherfore, he that ouercommeth his lustes, doth not only with the olde Troians, put away Helene frō him, but plainly tri­umpheth ouer sin, & doth a greater act, than to ouercome y^e strongest holde in the world. Very well therefore sayd Plato: A man to ouercome himself,A notable saying of Plato. is the chiefe and most ex­cellent victory of all others: but to be ouer­come of himselfe, of all others is a most shameful, & horrible fall. With such like ex­hortation, the Phylosophers doe annimate and incorage vs to this difficult & hard con­flict, and teach & instruct vs with all the pre­ceptes they can: and yet doe they neyther kéepe néere the right course, nor rightly set forth the same: and are neyther present with their hearers as they shoulde be, ney­ther indue them with diuine powre from [Page 20]aboue, neyther yet are able to gyue grace for bearing away of victorie.

But Christ leadeth vs from all wandring and troublesome crossewayes of error and blindnesse, and setteth vs with his doctrine,Trāquillity trantierred to Christ. a true and readie way: and doth not only sit as Iudge of our doings, but furnisheth vs also with the whole armour of God, where­with, we being armed and fortified on eue­rie side, maye resist all our aduersaries at once: both ouercome the motions of the fleshe, and kéepe our soules vndefiled from the worlde. And the same Christ, being truly present with his spirit in euery place, both exhorteth vs to fight, indueth vs from aboue with strength to the battell, by hys grace helpeth vs to ouercome, when wée faint lifteth vs vp, and when we get the victorie crowneth vs. Moreouer, although we willingly imbrace the wholsome admo­nitions of Philosophers, whereby we are called to remember our frailtie and weak­nesse, and to kéepe downe the pride of man: and although we set some store by those ex­cellent disputations, which deliuered the minde from perishing, and so earnestly en­deuored [Page]to set the same at libertie: yet ve­rie greatly, and I knowe not how farre of, Philosophie hath béene from the féele and taste of eternall life. Euen so much, as ney­ther eie hath séene, neyther eare hath heard, neyther heart hath imagined. Yet some ma­ner of féeling thereof, hath God reueled to his elect by his holy spirite. But of the ex­ceding greatnesse of that vnspeakable glo­rie, none of the olde Philosophers coulde so much as dreame vpon, or make coniecture of. Which thing, God, in his sonne Iesus hath appoynted as a right of inheritaunce, to be inioyed of the true worshipers of him: euen since the first beginning of the world, and creation of all things. For others lac­ked the holy spirit of promise and adoption, which God imparteth to the faythfull, that desire and call vpon him for the same: and by the inspiration of the same spirite, doth regenerate, quicken, and renue, teach, rule, gouerne, sanctifie, erect, comfort, and con­firme vs in fayth, helpeth our infirmitie, maketh vs light and readie to all good wor­kes. Through which we crie with boldnesse Abba father: which doth beare witnesse [Page 21]with our spirite that we be the sonnes of God, and heyres with Christ.Ephe. 1. Who béetng the earnest of our inheritaunce, we are sea­led to redemption of the possession purcha­sed by him: and being lightened in the ioyes of our minde, we knowe what the hope is wherevnto we are called: and hauing got­ten the inheritaunce of the children, we ob­taine the riche glorie of his inheritaunce vp­pon the saints. Wherefore seeing in all pla­ces, the way to Christ is so large, as he is present euerie where with his elect to their lyues ende, and to the last consummation of the worlde: we haue no néede eyther to include our selues in Monasteries or houses of Religion vnder a name of holinesse, or to take long pilgrimages in hand for the quie­ting of our minde: or to hide and kéepe our selues in secret wildernesse, as the maner was of religious sort in olde time: vnlesse like persecution of Christians should waxe hote againe, as in those dayes it did. But e­uery man abiding in that vocation whiche God hath called him vnto, shall reache to the true ioye of the minde, and attaine to the true solitarie contempt of the worlde, [Page]purchasing to himselfe the testimonie of a good conscience, if he put on Christ, and laye holde of him, in such sorte, as he hath shewed himselfe in the scriptures: and de­uorsing from him all preposterous Iewish fashions, he preferre the woorkes com­maunded by God, before mannes cere­monies and inuentions (and to ende all at once) if hée lyue and behaue himselfe as he ought, both towardes GOD, and his worde. But of Christ and his worde, of the maner of good liuing, of the testimo­nie of a good conscience, of the sense of eter­nall life, and of the great comfort by lear­ned men, shall be spoken of more at large hereafter.

Now it is necessarie to declare the lets and impedimentes,The lettes of true trāquillitie. whereby the most part are so plucked from the true tranquillitie of the minde, that a very fewe can attayne therevnto.Mens Ioue bent vpon casuall goodes. And first of all, an excéeding number of people (giuing ouer their true confidence in God) depende vpon the goodes of fortune, & being once depriued of them, they faynt in their mindes by and by,The confi­dence wee haue in mē. and become sorowfull. Moreouer, others there [Page 22]be, which stay themselues vpon the succour of great men, and haue a light heart, and indifferent mind, so long as they are main­tayned with reliefe from them: But if the mainteyners themselues quaile, they streightwayes runne downe hedlong,The trust men haue in their own power and riches. and fall into most bitter mourning: yea, and further, the greater sort themselues, for a tyme, vaunte and boast of their power and ryches: but if they be excluded from theyr seate of honour, and diseased of their flouri­shing fortune, they streightway be at wars with themselues, and spende all the rest of their life in sorrow and heauinesse. All these being disappoynted of their expectation, lye in miserie, complayning of their crooked fortune: and are woont to sing that doole­full verse.

Some misfortune there happeneth al­wayes in mans lyfe, to interrupt and sub­uert our quietnesse, vnlesse a man arme his minde to abide all misaduentures, and prepare himselfe before hand, to beare what soeuer shall happen vnto him. Which com­mon [Page]state and rule of life, Euripides hath prettily set forth in these thrée verses follo­wing.

Wherfore, Plato compared mans life to a Die, whose best chaunce, euery Dicer de­sireth to haue, but yet, howsoeuer it happe­neth, he must by arte remedie that which chaunceth to him otherwise than he desired. For as the Bée gathereth most swéete hony out of the withered Tyme, and out of other herbs of more vnpleasant iuice: like so, may we also, out of euil and vnprofitable things, picke out that which may turne to our pro­fite and commoditie. Euen as shipwracke to Zeno Citius, and banishment to Dio­genes, gaue them occasion to studie Philo­sophie. But let vs procéede to other peril­lous matters, which be lettes of true tran­quillitie of the minde.

There is seldome founde out any one [Page 23]that is content with his calling, but thinks an other in happier case than himsefe.Miscōtent with our owne state and won­dering at o­ther mens. When as the poore, prefers the riche estate the rich, the noble man: the noble man, the King: and euery one hauing other states in admiration, desires to be in the same case that they be in. Hereof groweth so often chaunging of our trade of lyfe, which séemes to bring a happie state with it, when in déed, they differ not much from sickmen, which so often doe alter their purpose. For euen as the sickeman, cannot away wyth the sight of his wife, blameth the Phisition, is gréeued at his friende that comes to vi­site him, and yet being gone, is displeased againe at there going: euen so is the waue­ring way and trade of life, and the wande­dring and inconstant mutabilitie of the minde, which seldome doth ariue at the quiet and desired porte. Wherefore, euen as they which are quesie stomacked, and are disquieted with vomiting, doe leape from one ship to another, that they maye finde some ease therby, vntill they perceiue themselues nothing the better, but to doe the same still that they did before, carying [Page]their vomite (as I may say) still about with them where euer they go. Euen so they, which euer betwene whiles, choose now one now an other trade of lyfe, doe rather in­tangle themselues in cares and troubles, than be discharged and rid therefrom. For whilste they studie, as it were to lande at next shallowes, they are caryed ofttymes into a more huge déepe,Wicked and vnlawfull Artes. and as I may say, into a bottomlesse poole. What if we do not except out of this number, the curious tel­lers of mens natiuities, the Mathematrici­ans, and the Astronomers, who (after a sort) doe drawe and call backe all things to a fa­tall lawe, and suppose that mans life, ma­ners, and successes, are gouerned by the power of starres, and in prognosticating of other mennes misfortunes, cannot foresée their owne destruction? With these men, let vs ioyne the guessing Soothsaiers, which by their deuination, tell before of thinges to come. Also the wicked inchaunters and detestable Nigromancers, which rayse vp the soules of deade men, or rather call vp Deuils, of whome the Lorde doth plainly forbid to aske any question.Deute. 18. Such men put­ting [Page 24]confidence in their vnlawfull and ab­hominable practises, and forsaking the true God, being led with their owne horrible er­rors, and ouerlong deceyued with lyes, ne­uer remayne in a stayde and quiet minde. And there be others,Desire of excelling others. which be so inflamed with the loue of themselues, as they couet to excell all others: and vnlesse the successe of things be correspondent to their desires, in such sort as they may flowe with all the giftes of good fortune, and passe others in the excellent gift of witte, they are grieued in their minde, thinking that all goeth not well with them. Such a one was the elder Dionyfius, who not content with his infinit power and aucthoritie, but thinking it a dis­credite for him, to giue place to Philoxinus in Poetrie, to Plato in knowledge of dispu­ting: the one he cast to y^e stonequarries, the other he solde to be transported to Aequi­num. There créepes in, I know not howe, throughout the life of euery one (to vse Sa­lomons wordes) trauell and affliction of spirite, in such sort, as there is no state of life, that hath not experience of them. They disquiet Magistrates and priuate persons, [Page]single and maryed men: They enter euen into Kinges and Emperours Chambers: They spare no kinde of man nor woman, yea, they créepe into the secret nurceries, whereinto onely women are vsed to enter. What doth the pleasaunt Rose, lawnde in with Briers, signifie vnto vs, and hir beau­tifull sight fenced in with troublesome brā ­bles. Doth it not admonish vs, of myrth to be mixt with sorrow, bitter thinges wyth swéete, and sowre with pleasaunt? By the sinne of our first parents it was purchased, that nothing can cause a continuall merri­nesse in man, but that after myrth sadnesse must come: after maryage widdowhoode: after fruitfulnesse, abortion and barren­nesse: care and vexation annexed to the bringing vp of children: to the honourable life, dishonour: to prosperitie, misfortune: after delicate fare a cloyde stomacke: and after health, sicknesse to ensue. But to leaue this varietie of thinges, and to speake no­thing of warre and ciuill discention, which in suche violent sort breakes out into the life of man, and disquietes the rest thereof, destroying many thousandes of men, not [Page 25]with one kinde of destruction, yet with the edge of the sworde chieflye: passing ouer them also, which enterprise greater mat­ters than their power can attaine to, pur­chasing to themselues great troubles there­by: Howe diuersely (I pray you) is mans minde tossed hither and thither,Heape of troubles. and wyth what a heape of miseries, is it not onely ouerthrowne, but also whelmed ouer and ouer? And no maruell: for the flesh being a Rebell, and as it were a home borne eni­mie, fiercely prouoketh and stirreth vs to mischiefe, neuer ceaseth to assaile vs hande to hande, suffereth the conflicte to haue no rest, not the least moment of tyme.

The worlde, and Sathan Prince and Lord thereof, being capitall, and continuall eni­mies of mankinde, conspire our destruction in such vnderminding sorte, as if they were néere friendes vnto vs.Our life a continuall warfare. In battell stande we all our whole life, so long as we lyue here. For mans life it selfe vpon earth, is nothing but continuall warfare, & wrest­ling, and a certaine gréeuous conflict with thrée most cruell and noysome aduersaries. In which fight, few haue the victorie, but [Page]many be ouerthrowne, & being ouerchar­ged departe from God. Hereof commeth it that sicknesse so gréeueth one man, and puts him from sléepe: and an other is stry­ken with feare of the euill that hangeth o­uer his heade. This is it that maketh one were hastye with anger and grudge: and an other, eyther with loue to be pensiue, or with lust to be kindled. Here through, one falles into ouer vehement laughter, wyth inordinate ioye, and an other into immode­rate lamentation, and vnreasonable sad­nesse. One prouoked with gréefe to sée an­other in prosperitie, and another compelde through ambition of the wicked, to séeke, and currie fauell. And to conclude: hereof it commeth that one, receyuing an in­iurie, is gréeued, and studieth to reuenge: An other being author of a wronge, reioy­ceth at other mens harmes, and séekes to kéepe him still vnder whome he hath once opprest. So is the minde it selfe, at warre with it selfe, and through contrarie and re­pugnant affections,The craftie wylinesse of Sathan. is rent, and in a maner torne in péeces. Incredible (truly) is the craft of Sathan in interrupting the true [Page 26]quietnesse of our minde, and in making his assaultes vpon vs. Of whome we are not so much to stande in feare, when he mani­festly sheweth himselfe vnto vs what he is, as when he layes his baytes for vs, and (as the Apostle saith) transformes himselfe in­to an Aungell of light. Oftentimes hée doth openly assayle vs, when he prouoketh vs to those outwarde haynous sinnes: as to surfetting, dronkenesse, whoredome, ad­ulterie, incest, murder, poysoning, and such lyke. But more oftener doth he set vppon vs vnwares and vnprouided, by his wiles closely vnderminding vs, and making e­uerie one in his vocation, slothfull, negli­gent, and slow in hearing the worde of god, in true holinesse, in honest déedes, in déedes of charitie, in prayer, & giuing god thanks. And whylst they be thus carelesse and vn­circumspect, he layeth holde of them vppon the sodaine. Sometime, he flatteringly in­tiseth vs to sinne, to y^e ende he may deceiue vs: pleaseth vs, to hurt vs, allureth vs, to slea vs: qualifieth the greatnesse of sinne: pute out of our minde, the gréeuous thret­nings of God: takes away the féele of gods [Page]wrath against sinne, to the intent he may make a sinner carelesse on euery side. An other while, cleane contrarie, he aggreua­teth the greatnesse of sinne, shewing what we are to feare and dread: willeth vs to take experiment, by the horrible punishe­mentes and examples of others. And so, we being sodeynly confounded, by percey­uing of Gods wrath, driues vs well néere to desperation, and after a sort, takes from vs, all hope of forgiuenesse. This craftes maister, and worker of all euilles, as he is a craftie, wily, and an olde practised fiende, so doth he destroye all persons with theyr owne weapon. There is no kinde of temp­tation, no craft, no subtile meane, no deceit­full deuise, and no laying in wayte, that so auncient an aduersarie, and so olde an eni­mie, hath not perfitely learned and practi­sed, through vse it selfe, by the antiquitie, of so many thousand yeares space. Whom he cannot allure, with the pleasauntnesse and delectation of vice, him doth he intrap, with admiration, and pride of vertue. And whose minde, he perceyues flieth from other wic­kednesse, his heart doth he puffe vp with se­crete [Page 27]pride of his well doing. Wherefore, he is no lesse to be feared when he is ouer­come, then whē he himselfe doth ouercome, since he executeth his businesse, as well the one way as the other. First of al (saith saint Cyprian) he goeth about couertly to de­ceyue: For he promiseth earthly honors, to depriue vs of the heauenly. He sheweth vs of false matters, that he may priuily conuey away the true. But if he cannot couertly beguile vs, then he openlye bendes hys threates and terrors, agaynst all the ser­uauntes of God. Deceytfull is he in tyme of peace, and cruell in time of persecution. We must therefore be héedefull, and labor with al our might, and with a singuler care and diligence, to resist our cruell enimie, and suche his fierie dartes, as are bent a­gaynst vs, wherewith we maye be striken and wounded. But to leaue speaking of the subtiltie of Sathan, the knowledge and re­membraunce whereof, should make vs the readier to resist, I will recyte the other im­pediments, which be a hinderaunce to the happie and quiet life.

What a heape of euilles in these oure [Page]dayes,The grie­uous euils of our time. hath burst out, and ouerthrowne in a multitude, the true tranquillitie of theyr mindes. And what a number, hath the flood of vnprofitable thinges, disquieted and tur­ned, from the peaceable state of their mind? One wrestleth with the disease of inconti­nencie, and preuayling but little (striuing with the deafe) doth waste his laboure, to complaine of the straite lawe of single life, and of mariage forbidden him. (Out of which fountaine, vndiscretely the Prelates of Churches, doe dissemble, and make, as though that excéeding great mischiefe did not issue and procéede, when as God, in ve­rie déede, not as a winker at such a matter, but lyke a Iudge, for an example and warning to all the worlde, hath subuer­ted Monasteryes, and houses of Religi­on, making them euen with the ground.) An other, doth superstition compell, to haue an excéeding strayte conicience, in vi­olating any of the least of mans inuenti­ons, neglecting the commaundementes of the euerlasting God, and dreading him, ra­ther as a cruell tiraunt, than esteming him as a louing father, and mercifull defender. [Page 28]Whereof it comes, that the feare of punish­ment, fayneth a sacrifice, and that such as be dead, may be purged by the punishment of fire: which fyre, although not being perpetuall, yet (as they say) terrible: and that the sayde sacrifice, coulde deliuer them from the place of tormentes, and raise them vp to the felowship of Sainctes. Diuersly also, is the minde of many, tossed to and fre, and drawne hither & thither, into doubtfull cogitations, bycause they cannot deter­mine any thing, for a certaine iudgement, concerning the great controuersies of our fayth, sprong vp in this our age: which hol­deth also a number of mindes, in such sus­pence and boubt, that whyther they shall flye for succor, whose ayde they shall cleaue vnto, and finally, what is the best way to be done, they are vtterly ignoraunt. Ma­nye also, are turned from the Gospell, part­lye bycause of the multitude of herisies, which for our sinnes, are brought in, and procured by false spirites: and partlye by reason of the vyces, which by mans owne intemperaunce and dissolute lyfe, are crept in: Such men being seduced from the right [Page]sense, know not howe to discerne betwixt the worke of God, and the worke of the Deuill: nor with a discréete perseuerance, to sée the difference, how to choose, and seuer the one from the other. Also, there are founde many, who, being disquieted wyth the often chaunge of Religion, become (in a maner) voyde of beliefe, that there is a­ny God at all: and as though he would not well defende their cause, they yelde to all vngodlinesse, & scarcesly (naye nor so much as scarcesly) abstaine themselues from blas­phemous wordes. Yea and the weaker sorte, whose iudgement is right, are so greatly appalled, when violent persecuti­on is imminent, that they quickly departe from Christ, and stande more a fearde, of them which kill the body, than of him which hath power, to iudge both the bodie & soule to hell fire. But, of all the anguishes that do vere the soule, and disturbe the minde from the right waye, there can be none more greater, than the anguish of conscience, and the gréeuous remembrance of sinnes.The worme of the con­science. For there gnaweth the worme: there the fire burneth to y^e vttermost: there hell fire hath [Page 29]his beginning, and also the wéeping and gnashing of teeth, which our Sauiour in the Gospell, pronounceth to be reserued for the wicked sorte. Often we may chaunge our resting place, take longe pilgrimages in hande, passe ouer desert seas, trauell ma­nye countries, both on foote, and by horse: conueyed maye we be, and passe into the furthest partes of the worlde: But our af­fections to lay away, our selues to forsake, the recorde of our conscience to forget, and the sorowfull thinking of our wicked de­meanor, to abandon and cast from vs, we are not able. For the trouble of our con­science, pricketh vs at home, moueth vs be­ing abrode, accompanieth vs in the night, iornyeth with vs, dwelles in the countrye with vs, and wheresoeuer we set our foote, or to what place we go, makes hir self such a mate and companion, as will not be sepe­rated from vs. The fables do describe, how Orestes, was tormented and vexed, with burning Torches of the furies in hell. But the lyfe of man throughout, is full of exam­ples, how euery mans owne deceyt, guile, naughtinesse, mischiefe, presumption of his [Page]owne good witte and memorie, is a heauie burden vnto him: and how mans owne e­uill thoughtes, and remorse of his owne conscience, is such a terror vnto the wic­ked, as they become beside themselues, for the paine thereof. These are the continu­all and inwarde furies, flames, and fyre­brands to the vngracious, and rebrobate, which day and night, craue punishment for them. There is recited by Plutarke, a storie worthie of remembraunce, of one Bessus, who killed his father, and for a long space after,What a murder Bessus committed. hid and kept close himselfe: so as the cryme being couertlye committed, and no person priuie thereto, he coulde ne­uer haue bene suspected and bewrayed, vn­lesse he had first accused himselfe. But as this murtherer, at a certaine time, went to suppe among straungers, he ryfelde downe with his speare, a nest of Swallowes, and throwing out the yong birdes, trode, and pashte them vnder his féete. When the companye that stoode by, (being, as reason was, stirred to indignatiō, to sée this thing) demaunded what shoulde be the cause, that might mooue him to doe so cruell an acte, [Page 30]and to destroye the birdes, so famillier, and louing vnto man, he aunswered: haue they not this good while (saith he) borne false witnesse against me, and with their cryes, accused me of my fathers death? They which were present, wondering at the aun­swere, reported his wordes vnto the King, and so the matter being throughly sifted out Bessus receyued y^e punishment, which long before he had deserued. Horrible feare (as Salomon most truly iudged) doth naugh­tie and wicked life bring with it, & makes the conscience to be as great a testimonie, as if a thousande witnesses were present, and the same being conuicted, doth alwaies prognosticate and looke, for mischiefe to en­sue. What feare and dreade, are the con­sciences of naughtie persons stricken with, through horrible dreames, dreadfull sights, monstrous signes, and carefulnesse of the minde, all which, séeme to be brought vpon the wicked, by Gods appointment, for their euill demeanor. What snares doe they tangle themselues in, with what crosse and persecution, doe they destroy their mindes, being inwardlye troubled, and afflicted? [Page] Nero, after he had killed his mother (as Suetonius reporteth) coulde neuer endure the grudge of his conscience, for that wic­ked crime, neyther immediatly vppon the déede done, nor at any time after: although hée were incoraged with consolations, both of the souldiours, Senate, and people of Roome. He confessed oftentimes, that hée was persecuted by his mothers Image, and with the cruell scourgis, & firie whips of the furies in Hell. And moreouer, by a detestable deede of the Magis, attempted to call vp hir spirite againe, & to pacifie hir. It is sayde y^t Appollidor, thought wyth him­selfe in a dreame, howe he sawe his owne skinne pulde from him, and his members by little and little, cut awaye: and also that his daughters, were all their bodies ouer, on a light fire, turning and daunsing about a circle. Hipparcus also, the sonne of Phy­lastratus, a little before his death, dreamed, that he sawe bloud sprincle vpon his face out of a certaine péece of plate. If I should call to remembraunce, the reast of the ex­amples, which be of lyke sorte, Paper woulde not suffice to continue the same. [Page 31]Truely an euill conscience in the mynde, is lyke a sore in the body. It is contriued tho­row default, not conuayde in by casualtie. It mightily dismayeth the minde, and con­tinually tormenteth the same, with deadly griefes of pensiue remembraunce. After that Alexander, that noble king, and fortu­nate spoyler of the world, had cruelly slaine Calistenes, and caused Clytus, Alexander deliuered to be wor­shipped as God. his famili­er, to be killed, the one, bycause he refused (after the Persian maner) to worship him as God, and the other, bicause he preferred the Actes of king Philip his father, before his, there entered into him afterward, such a sore repentaunce, through remorse of his sinnes, as hardly it scaped him, that he had not killed himselfe. What should I speake of Sylla, that oppressed the Romaynes, of Antiochus, that with warres ouercame the Indes: eyther of which,Sylla and Antiochus dyed wyth the disease of lyce. for the vnho­nestie of life, (which through shedding of bloud, and beastly crueltie, they stayned and polluted) did perishe with the ougly disease of Lice, and pined awaye, with the grie­uous and defestable torment of conscience. To this number, I maye referre Herod, [Page]that put Iames to the sworde, thrust Peter in prison, and to please the Iewes, stirred vp persecution against the Christians: But at last, being striken by the Aungell, was eaten of wormes: and after grieuous af­fliction, by the wounde of his conscience, mi­serablye gaue vp the ghost. I cannot here altogither passe ouer with silence, those which dally with God, in most graue and weightie matters: which wilfully for gaine and honors sake, eyther resist or forsake the truth: which repeale any thing, manifestly agaynst the worde of God, and binde their consciences,Denying of Christ by othe. either to the wicked betraying, refusing, or vtter denying of Christ by othe. For euen as peace, by the promise of God, doth attende vpon the true Israelites: (who are the constant professours and maintey­ners of christian pietie) euen so the beguy­lers, false working Epicures, enimies to Christes Crosse, whose bellie is their God, and earthly things their studie, bewitching men,Psal. 124. from beleuing the truth, which they resist, as Iannes and Iambres did Moyses, declining also from the way of glorie, and led to the desire of ryches: Such doth God [Page 32]with the workers of iniquitie, turne into their owne reprobate imagination: & with a rewarde, worthie of such a fault, will the iust Iudge once make recompence, vnlesse they repent earnestly from the bottome of theyr heart. For, what for Cannonships, Prebendes, Deanryes, Benifices, Bishop­rikes, or some other temporall commoditie, they eyther resist or forsake Christ, or else they deale with the preaching of the Gos­pell, which tendeth to the saluation of our soules, as with a prophane thing: and in a mattter so weighty, behaue themselues vn­faythfullye, and muche lyke to disloyall fugitiues: Or else they will ambiciouslye séeke in the holye scripture, which waye to please the vaine appetites of the people, vaunting of the pregnancie of their owne wit and learning, and boasting of their elo­quence, and yet in time of persecution will be the first, that shall start aside, from the knowne truth: and so, to the great fall of the weaker sort, fowly and shamefully be­tray the doctrine, which before they did wor­thily professe. But surely, they shall neuer escape frée vnpunished, for so great a contu­mely, [Page]wherin they go to about beguile god, and to dim his eyes (as they tearme it:) nei­ther yet,They ly­uing in maruellous dispaire, af­ter they had forsa­ken the Gospell, at length kil­led them­selues. Loke Gribalde in english. in such sort departing and forsa­king the wholsome doctrine, they shall euer escape, from the handes of the liuing God, and his fearefull maiestie, whom they haue dishonoured. This was felt of Latonius: this did wretched Spera, both by his wordes teach vs, and by his example plainly lay be­fore our eyes: if wryters in their bookes haue shewed vs the truth. The Apostles in the primatiue Church, committed such per­sons (by the word) to Sathan, that he might haue power to persecute their bodyes: who, once perceyuing, that neyther they should haue rest in their bodyes, while they yet ly­ued, neyther in their spirite being departed, they might be reclaymed thereby, and so through long repentaunce, attaine to sal­uation, no greater torment, nor vexation more grieuous, coulde be imagined, then was bidden by them, which disloyallie de­parted from Christ: being so vexed with the bitter anguish of conscience, as they had no rest, neyther day nor night, so much as to breath vpon the same, or to be at any staye [Page 33]of quiet minde. But I will no lenger stand vpon the impedimentes and lettes, which hinder the peaceable tranquillitie, that all men so busily séeke for.

Who is he nowe, that if he had subdued all Nations vnder heauen, if he had gotten all the worlde in possession, woulde not lay aside all dominion, and willingly surrender vp the empyre of the worlde, to the intent he might quiet his afflicted conscience, and washe awaye the griefes and blemishes thereof, which neuer suffers the minde once to take breath? Let vs therefore séeke out, where, and from whence, that excellent quietnesse of the minde is to be looked for, which doth not onely appease, the carefull cogitations and thoughts of the conscience, but also, slakes, and kéepes vnder, the ra­ging affections of the same: and besides, doth make easie, and tollerable, whatsoeuer else doth eyther hurt the bodie, or any other outwarde chaunce that happeneth to arise.

Omitting the erronious opinions of the ignorauntThat Christ is the true tranquillitie of the minde. which alwayes throughout eue­ry age, as it were swallowed vp a number, and led them from the right race of life: let [Page]vs beginne with an other kinde of stile: re­turning to Christ and his worde: to the trade of a good life: the testimonie of a good conscience: to speake of eternall life, and of the manifolde consolation had by the Saints: Of which, I promised to intreate more at large afterwarde. The scriptures declare, and in plaine wordes beare record, that Iesus doth saue his people from their sinnes. That he is the lambe of God, which takes away the sinnes of the worlde. That he is the blessed séede of Abraham, in whom all the generations of the earth shoulde bée blessed: who shoulde breake of and treade downe the heade of the Serpent, throughe whose subtiltie, our first parents were allu­red to sin. That he is the saluation of God, from sea to sea, and to the endes of the earth: of whome all the Prophets do beare recorde, that vnder his name, euery one, which put their trust of saluation in him, should receyue remission of sinnes. That he is the mediator, spokesman, and peacema­ker, betwéene God and man, the throne of grace, the head Bishop, and high priest, to make continuall intercession for vs. The [Page 34]propiciation for the sinnes of the worlde. Our iustification. The Shepehearde and Curate of our soules, our hope, our life, and our resurrection. That he is that Emanuel, the father of eternall life, the Prince of peace, the sonne of righteousnesse, the light of the Gentiles. And to conclude: that he is the very Messias, in whom be all the pro­mises of God, euen yeas and Amen, whom the Leuiticall sacrifice and olde ceremonies did represent. To him, did Moyses lawe tende. Of him, did the Prophetes before prophecie. And, euen the verie same, did the fathers of the people of Israell wayte for: whom the Apostles, Martyrs, Confessors, and all the holy men, in their dayes, did be­leue, being shewed and sent among them. Christ therefore, the reconciler of God and man, who deliuered vs from the cursse of the lawe, became a cursse for our sakes: and (as Paule sayth to the Collossians) hath put out, to them that beleue, the hand writing which was against vs: and the same being taken out of the way, hath fastned vpon the Crosse. He, for a swéete incense, hath offred vp himselfe, an oblation, and sacrifice vnto [Page]God, and by death, hath vndone him for e­uer, that had the rule of death. He, pacified the fathers wrath, not in part, but wholye and perfitely, and hath fully deliuered vs from the bonde of sinne, and taken vs out of the pitte of hell. He, (hauing conquered Sa­than) hath borne in token of victorie, his dis­poyled power and principalitie, openly in the sight of the worlde. And sumptuously, and gloriously, hath this mightie conque­rour of death and hell, triumphed by him­selfe, ouer those, whom he hath conquered. He hath made plaine the waye to heauen, and ascending vp on high, hath led captiui­tie captiue, and giuen giftes to men. He sit­ting in heauen, on the right hande of God the father, maketh continuall intercession for vs, and beareth the office of a bountifull patrone, aduocate, and spokesman. He day­ly renueth in vs, the Image and similitude of God: (which is, innocencie, righteous­nesse, and holinesse,) which were lost in our first parent Adam. He (among the num­ber of those, which were adopted by the hea­uenlye father, to bée the children of God) hath made vs copartners with him, both [Page 35]of his name, and of his kingdome, and to be heyres of euerlasting blessednesse. He it is, that is the true tranquillitie of the minde, and quieting of our consciences. Hée is the stedfast peace of the hearte, and pacient mittigation of our troubles. This was the same, which was shewed and reuealed, in a certaine vision to Elyas, the Charret of Israell, and the horsemen ther­of (as Elizeus wordes be) at what time hée fledde to mount Horeb, for feare of Iezabel. For the word of the Lorde spake vnto him, that he should come out of the caue (wher­in he rested all night) and to stande before the Lorde in the Mount. And beholde the Lorde passed by, and a mightie strong wind that rent the mountaynes, and brake the rockes before the Lorde: but the Lorde was not in the winde. After the wynde, there came an earth quake: but the Lorde was not in the earthquake. After the earthquake, was a fier, neyther yet was the Lorde in the fier. And after the fier, there came a soft still voyce: which, when Helias hearde, he couered his face with his mantell. Why was it the Lords pleasure, [Page]to appéere in a soft still voyce, but to shews plainely, that he woulde giue rest and qui­etnesse, vnto such are sadde and afflicted with veration both of soule and minde: so as, in their whole heart, they séeke after God, and flie onely to him for helpe: as did this Elias, when he sat vnder a Iuniper trée in y^e wildernesse, wishing for death. Wher­fore, with this voyce, the Lorde in the Gos­pell, doth mercifully call vnto him, such as are become weake through desperation, as are troubled in conscience, and loden wyth cares, saying: Come vnto me all yée that labour, and are heauie loden, and I will re­fresh you.Math. 11. Learne of me, for I am méeke, and humble, and yée shall finde rest vnto your Soules. For they, which with ex­treme inwarde feare, heartily, and wyth remorse of their sinnes, dreade the payne, which they haue iustly deserued: and being abashed, and amazed for feare of hell fire, and of the féendes therin, do truely bewaile their sinnes: and in this anguished minde, through conceyuing of Gods wrath, doe humbly flye (as it were through this nar­rowe streight, of perpetuall gréefes and af­flictions) [Page 36]to the vnspeakeable mercye of God, through Christ, meaning to liue a godly lyfe, and asking pardon of their tres­passes, and remission of their sinnes: from such, doth the sonne of God, wipe cléerely a­way all teares: such doth he beholde, wyth a fauourable and louing countenaunce, and with the excellent comfort of his holye spirite, doth he pacifie, and set all their harts at ease and libertie. For that place of E­say, which sayth: The spirite of the Lorde be vpon me,Esay. 61. Luke. 4. for the Lorde hath annoynted me, and sent me to preach good tidings to the poore, that I might heale those, which be contrite of heart, that I might preache de­liueraunce vnto the captiue, and sight to the blinde, that I might reuenge the op­pressed, and comfort them which be in hea­uinesse: that in stéede of Ashes, I might giue them plentie of Oyle of gladnesse: for sighing, pleasaunt oyntment: for a mour­ning spirite, a robe of honor: the Euange­list expoundeth to be Christ himselfe. We were al by nature, the sonnes of wrath, and as lost shéepe haue gone astray, euery one declyning for the right trade of life, vnto [Page]his own wicked wayes, and forsaking God the fountaine of life, and of all good things, haue purchased to our selues, misery, death, and damnation. But Christ, of his infinite mercy, left the seate of his maiestie in hea­uen, and being sent from aboue, came in­to the worlde, and méekelye, of the virgin Marie, tooke vpon him the nature of man, to the intent he might haue pitie vpon our miserable state: to saue sinners: to call that backe againe, which was gone astray: to séeke and saue, that which was lost: and to giue his life for the redemption of manye. Who also was wounded, and sacrificed for our faultes,Esay. 53. and buffited for our sinnes: all which, the father layde vppon him in the name of vs all:2. Cor. 1. and by his beating and stri­pes, made vs safe and whole. This was he, who, euen as he drowned Pharao and the Egyptians in the red sea, so by his death, he querthrew Sathan, the continuall enimie of mankinde, and set vs at libertie, béeyng washed and made cleane, through the helth­full sacrament of bloud and water, that ranne from him. He became the wisedome of God, the righteousnesse; sanctification, [Page 37]and redemption, for vs. He it is, that bare our sinnes vpon his backe on the crosse: that we being dead to sinne, might liue to righ­teousnesse. This most sacred ground of our religion,The me­morie of the misterie of our redēp­tiō, is chief­ly celebra­ted in the precept of the Eu­charist. and reuerent misterie of our re­demption, is to be exercised in the hearts of euery true christian, with a continuall re­membraunce. And least the same should be forgotten of vs, Christ, left his bodie in the holy sacrament, and misticall banket of his supper, which he commaunded to be distri­buted, directly, with that perspiquitie of wordes, which he himselfe ordeyned and appoynted, that it might effectually be a re­membraunce of the olde offered sacrifice: and playnly, as it were with liuely Image, to represent the death of our redemer, shew­ing perfectly, and after a sort, laying it be­fore the eyes of the communicantes: that all the people, with meditation of so great & fearefull a misterie, being godly amazed, and as it were rauished beyond thēselues, shoulde for that time, occupie themselues with nothing, nor haue any other conside­ration in their mindes, but of Christ onely crucified on the Crosse. The sacrament, be­ing [Page]in this sort ministred, according to Chri­stes institution, might by meanes of the worthinesse of the wordes, and vertue of the holye spirite, mightilye worke in the minde, and earnestly stirre vp the same: and also, might plainly before the eyes of all the people, discribe Christ, paint him out, and (as Paule hath to the Galathians) in a maner crucifie him a newe. And hereof growes that excesse of saint Chrisostomes wordes: Imagine (sayth he) the bloud of saluation flowing as it were out of the de­uine and vnpolluted side: and that spiritu­all and wonderfull bloud, running into the Cup, to purifie vs: and there, the tongue tasting, to be made red and blouddie: and so drawe nighe, and receyue it with pure lips.

But although I haue (as occasion did serue) recyted, to what ende chiefly, y^t misti­call feast doth tende: which cōprehendeth, & chiefly respecteth the declaration of y^e lords death: yet, y^t no man, lay to my charge, how I haue indirectly past ouer with silence, those high benifites: besides the cōmon con­fession of our fayth, whereby we wayte for saluation of our soules, through one and the [Page 38]same Sauiour:The bene­fites which ensue the right recey­uing & de­stributing of the sacra­ment of the Eucharist. and besides the effectuall re­mēbrance of the mistery of our redemption, which to make perfit, Christ gaue his bodie to be slain, & his bloud to be shed: I acknow­ledge also, in the instituting of the sacramēt of y^e Lords supper, the singuler loue of God towardes mankinde. For he not content onely to redéeme vs, and after that redemp­tion, to put vs in dayly remembrance ther­of: but he verily also, and in déede, féedeth and nourisheth the faythfull, with his owne liuely fleshe, so long as they shall liue here like straungers, & aliants, and till they haue made an ende of this habitation. He increa­seth thereby our fayth, strengthneth vs to abide tribulation, confirmes our hope of ha­uing eternal life, kindleth our loue towards him, mainteynes our brotherly charitie, prolonges our lyfe, and frames the same to good order, quieteth our consciences, and (as thoughe he forgatte our sinnes) reconciles himselfe againe vnto vs. He bréedeth in our mindes, thereby, spirituall pleasure and de­light, draweth awaye our ymaginations from the frailtie of our bodies, and procu­reth vs to thinke of immortalitie, and that, [Page]which is most of all, he cooples and ioynes vs to himselfe, mixeth vs, and (as I maye say) vnites and incorporates vs with him, in a most sure bonde. Which contriuing and linking one within an other, the sensible nature of man can not comprehende: Ney­ther, howe he is our heade, and we his members, and fleshe of his fleshe, bone of his bones: nor howe he dwelleth and liueth in vs, and we in him. For if it be a thing to be maruelled at, howe we be members one of another, and man and wife maye be all one fleshe: howe much more wonderfull, is this most nighe coopling togither of Christ, and vs: which doth most truly, and certen­ly, not faynedly, colourably, or phantastical­ly, happen vnto such, as doe faythfully eate this sacrament. Whereat, the diuine Pro­phete, being helde with admiration, prophe­cied saying:Psal. 110. The mercifull and gracious Lorde, hath so done his maruellous wor­kes, that they ought to be had in euerla­sting remembraunce, he hath giuen meate to them that feare him. Wherefore, to this poynt,The apt si­militude of Cyrillus. doth the similitude of Cyrillus aptly concurre. Euen as (sayth he) if one take [Page 39]molten ware, and poure it to other ware, and worketh the whole togither: so must it néedes be, that who so receyues the fleshe and bloud of the Lorde, he be in such sort ioyned to him, that Christ be found in him, and he in Christ.

But now, that we haue béene occupied, in calling to minde, the benifites which are annexed to the Lordes supper, being dulye ministred, as it ought to be, and worthylye receyued of the faithfull: let vs returne to the matter, which we haue in hande, (that is to say) to the great misterie of our salua­tion, and redemption: through remembe­raunce whereof, there groweth peace of conscience, and tranquillitie of mynde. Whereby, though the Deuill putte vs in feare, the worlde disquiet vs, and the fleshe prouoke vs, yet the same remayneth still in perpetuall quietnesse, & securitie. Thence commeth it, that the multitude of sinnes, and greatnesse of them, doe not debarre vs the way to Gods mercie: nor the abyding in sinne for a season, vtterly take away all hope of forgiuenesse. From thence spring­eth our loue that we haue towardes God, [Page]which spared not his owne Sonne: but for all our sakes gaue him to death, and with him gaue vs all good things. Thence riseth that déepe mindefulnesse of Gods be­nifites, in that he adopted vs to be his owne children: and for this benifite, continuall thankes is to be celebrated of all the fayth­full. There is nothing in all the worlde, that at such time, as we are meditating vp­pon Christ, can once pierse our conscience: much lesse driue it to desperation: were it for committing the greatest sinne of all o­ther. For if transgressing of the law, brings terror vnto vs: It helpeth againe to re­member, that Christ hath redemed vs from the curse of the law. If sinne trouble vs: we are recomforted, in that Christ, not only re­mitted to the debtor ten thousand tallents, which ought a great deale: forgaue Peter, that had grieuously offended him: pardo­ned the Théefe, who had long continued in sinne: but also, by his owne bloud, washed vs cleane from all sinne. If death gréeue vs: Christ is become both our lyfe, and re­surrection. If the wrath of God make vs pensiue: by Christ are we reconciled vnto [Page 40]God. If hell fire feare vs: Christ by con­quering of Hell, hath opened the gates of heauen.Purgatory If the fire of Purgatorie disquiet our mindes: Christ for the sinnes of man­kinde, hath satisfied God: and the punish­ment, which by Gods iustice, was done vn­to vs, he himselfe hath abydden it, and hath not onely deliuered vs from the of­fence it selfe, but also, from the paine due for the same. For otherwise, how shoulde either they, which be iustified by their faith, be at peace with God, (when as peace may in no wise be conuersaunt with feare of pu­nishment) if they shoulde be in perplexitie, for feare of greater punishment. Eyther else, how shoulde the Saintes, receyue here the full forgiuenesse of sinnes, if they should be recompenst with paine, due for sinne, in an other worlde, being departed out of this life. Wherefore, the holy fathers (and that consonaunt to the scriptures) were of the opinion, that all remission of sinnes, is here in this life: yea, and so fullye, as no parte thereof,Cyprian in his treatise against De metrianus. is differred till any other life to come. For so writeth blessed Cyprian: Here is (saith he) the soule eyther lost or sa­ued. [Page]Here doe we prouide for eternall sal­uation, for the worshipping of God, and for the fruite of faith. Neyther let any mans sinnes or yeares, be a hinderaunce to hym, from the attaynement of saluation. To him, that hath as yet any being in this lyfe, there is no repentaunce to late. To mercy the waye is open, and frée accesse is there­vnto, for such as seeke and vnderstande the truth. But when we are departed from hence, then is there no place of repentance, nor any satisfaction to be made. And of the same opinion was Ambrose, S. Ambrose and other godly writers, which were exercised in the holy scriptures, & did set forth treatyes and interpretations vpon the same. The Lorde increase the faith of many, and giue them a better minde, that they may truely be­léeue in the sonne of God, and earnestly re­pent, from the bottome of their heart: who in their wordes professe christian religion, but neuerthelesse, in their déedes, kicke, and spurne against the Gospell, and denye the same, set sorth to so godly a purpose. Who count the bloudde of the Testament, but a prohpane thing, and reprochfully vse the [Page 41]spirite of grace. Who although they doe not openly scorne this holy misterie, which we haue so much intreated of, yet they doe not reuerently imbrace the same, and with such feare and dreade as they ought to doe. In the dayes of Paule, Christ was to the Iewes, an occasion of fall: but to the Gen­tiles, a méere foolishnesse. In our dayes, Christ is no lesse wonderfully spronge vp againe, than in olde time, he was borne and bredde at Beathlem in Iurie: Nor no lesse reuiued, nilling the aduersaries, then, when he rose vp agayne man earthquake, the Sepulker being close shutte. I am a fearde, least Sathan, the fleshe, and the worlde, doe driue a number, to be so per­uerse, as Christ becommeth vnsauerie to them, & that they cannot taste howe swéete the lord is, and how plentifully the streame of the Riuer, makes glad the citye of God. A sensible person, cannot so muche as dreame, what the ioye of the Children of God is: and how daye and night, without intermission, they sing, lifting vp their voy­ces, and gyuing thankes vnto the Lorde their God. Rightly doe we attribute vnto [Page]Christ, that he will ease and refreshe our soules: and will not onely discharge, re­uenge, and set at libertie, them which bée captiuated with the tirannie of Sathan, but also wil leade the very same captiuitie cap­tiue: Although our troubled consciences, many times, are more greeuously dashed with terror of the law, then they be appea­sed with comfort of the Gospell of peace. Of verye right also, doe we impute it to his bountifulnesse, that he is the remedie of our woundes, the rest of our afflicted con­sciences, and the true tranquillitie of our minde.

This we knowe by the worde of God,Comfort ta­ken by the worde of God. which is the light of our eyes, and the lan­terne to our féete: wherein as we liue, so ought we continually to be occupied therin, both day and night, for the finding out of such thinges, as maye further vs to the at­tainement of blessednesse, to the gouern­ment of our life, to the comfort of our soule, and the abandoning of cares from vs. Howe often in the holy scriptures, are they pronounced blessed, which be diligent hea­rers and readers of this worde, if vpon the [Page 42]same, they amende their maners, and ap­plie the actions of their life to the will of God? as for example.Luke. 11. Blessed are they that heare the worde of God and kepe the same. Blessed are the vndefiled in the way,Psal. 119. and that walke in the lawe of the Lorde. Bles­sed are they that search his testimonies:Psal. 1. they séeke him with their whole heart. Blessed is the man, whose delight is in the law of the Lord, and in his law will exercise himselfe, both day and night. And is not he of verie right to be counted blessed, that hath altogi­ther vowed himselfe, to become Gods ser­uaunt: in whose heart, is hidden the lawe of his Lorde? when as both things aboue, and things beneath, are put vnder him,Deut. 28: Leuit. 26. and serue him? For the euilles, which so many wayes, so oftentymes light vpon vs, hap­pen for no other cause, then for that we ad­dict not our selues (as meete we should) vn­to the will of our Creator. Moreouer, the Apostle doth prudently commend vnto vs, the holy scripture, and doth very well kin­dle our mindes, to the studie thereof, by these wordes:2. Tim. 3. All scripture (sayth he) giuen by inspiration from God, is profitable to [Page]teach, to improoue, to correct, and to instruct in righteousnesse, that the man of God, may be perfect, & prepared to all good works. And againe:Rom. 15. What so euer is written, the same is writtē for our learning, that we through pacience and comfort of the Scriptures, might haue hope. For we, as it were in the middes of the sea, are tossed: and fast bound, will we or nill we, to an innumerable sort of sinnes.Chrisosteme in the thirde sermon of Lazarus. We stand continually in battell, and verie often beare away the woorst. We are besieged aboute in all places, and the dartes flie about vs on euery side: as well, through diuersitie of occasions, as for the necessitie it selfe, of cares, troubles, griefes, boastings, and swellings. Also we are so tossed, as we were in the middes of waues, so drawne hither and thither with variable and diuers cogitations, so shaken with stor­mes of temptation, and so often conquered and ouerthrowne in the conflict, that wée haue alwayes néede, of often and continuall consolation out of the Scriptures: and bi­cause we receiue wounds euery day, there­fore to séeke for medicine and remedie eue­ry day, out of the same. Artificers, whatso­euer [Page 43]they take in hande to make, they per­fourme the thing with such instrumentes, as they haue: And we, if our mindes bée corrupted & decaied, amend and repaire the same, by the scriptures of the Apostles and Prophetes, and whatsoeuer else is giuen by inspiration from God: and if it fal in decay, we renue it againe thereby. They by their Art, onely adde a certaine fashion to things: but to chaunge the verie matter whereon they worke, as of siluer to make golde, they are not able. But we shewe, and bring to passe a greater matter. For we chaunge the vessell of wood into golde:2. Tim. 2. Whereof S. Paule witnessing, sayth: In a great house, are not onely vessels of golde and siluer, but also of wood and earth: if any man there­fore pourge himselfe from all these, he shall be a vessell sanctified to honour. They which dwell in kinges houses, wherein armour is layde, are so well fortified, as neyther thée­ues nor housebreakers, nor any other wic­ked rowte, dare set vpon that house. Euen so, wheresoeuer the spirituall bookes re­maine, from thence is all the Deuils force expelled, and into those inhabitaunts, is en­tered [Page]a great comfort. If we offende in any thing forbidden vs, the verie sight of those bookes strykes our consciences, frayes vs from sinne, and makes vs to abandon our euill purpose. And if we persist in holinesse, therein we become more firme and stedfast through them: and by laying holde vpon the Gospell, we settle our minde, leading it a­way from worldly businesse, and thereby, diligently clense our life being voide of god­linesse. The Philosophers, Rhetricians, and Ethnicke wryters, desiring to be had in admiration, did but shadow in a certaine darke sense, the secrete thinges of their wis­dome. But the Apostles and Prophetes, as vniuersall teachers of the worlde, haue put things in wryting, so plainly and manifest­lye, as by reading onely, they may be lear­ned. Who, hearing, that happie are the méeke, the mercifull, and so forth with the rest, will desire any scholemayster to inter­prete the same? But if in thinges which be more secrete, thou shalt not perhappes find an instructor, and wilt bestow the more earnest studie therein: God, séeing thy dili­gence, and not despising thy care and vigi­lancie, [Page 44]no doubt will open the thing to thée which thou séekest for. Remember the Eu­nuke, in the .viij. of the Actes, who by rea­ding, obtayned a guide. God, which knewe the readie inclination of his minde, imbra­ced his indeuour, and sent him (by and by) an expounder. A great defence agaynst sin, is the reading of the scriptures: but a great daungerous ruyne, and a déepe dungeon of blindnesse, is want of knowledge of the scriptures: and to knowe nothing of Gods lawe, is a great lacke of saluation. For that is it, which hath bredde heresies, brought in filthie life, and turned all vpsydowne. For it cannot be, that often and héedefull reading, should bring no fruit with it. This excellent exhortation of S. Chrysostome (who for his godly eloquence, obtayned the surname of golden mouthed) did blessed Gregorie, and saint Augustine imitate and follow: who, aptly, conueniently, plainly, and excellently well, doe set forth with due prayse, the most heauenly worde of the Scriptures. That minde (saye they) is an enimie to this doc­trine of ours, which either in going astray, knoweth not the same to be wholsome, or [Page]else being sicke, doth lothe medicine. For the verie phrase of speach which the scrip­tures vseth,Gregorie in an Epistle to bishop Lean. hath the way to nurse hir little ones abroade, and to preserue them in pri­uate, and also how to occupie their mindes, with admiration of high misteries. It is a Riuer (as I may terme it) euen and déepe, wherein both the Olyphant may swim,Augustine in the third E­pistle to Vo­luscanus. and the Lambe may walke, and it conteyneth things, both plaine and euident. It talketh like a familiar friend to the heart, both of the learned and vnlearned. It lyeth hid in misteries. It settes not forth it selfe wyth haughtie communication, and therevnto the slacke and vnlearned minde (as poore to the riche) dare not approche. But it inui­teth all men, with an humble speach. Not onely It féedeth them, with apparaunt and knowne truth, but also It exerciseth them in secrete veritie, setting that abroad to the worlde, which it hath in secrete store. But least those things, which be plaine, should be contemned, those secrete things againe are desired: being desired, are after a sort re­nued, and being renued, are swéetely signi­fied what they be. By the Scriptures, both [Page 45]wittes which be euil, are wholsomly amen­ded: which be small, are cherifed: and which be great, are reioyced. For the worde of God knoweth fayth, when it first groweth, when it comes to rype yeares, when it is brought to full perfection: and when it draweth to olde age againe, it nourisheth the same with gentle and wholsome foode. Other things, haue not so much relation, to their age, tyme, and place. The studie here­of nourisheth our tender age, and infour­mes vs in all godlinesse: It brideleth and kéepeth in our lassiuious youth, delighteth our age, indueth vs with the swéete hope of immortalitie, and incourageth vs to be of a ioyfull minde, to the vttermost ende of our life. It instructeth vs when we be in prospe­ritie, feares and restraynes vs from pride and presumption, giues vs comfort and suc­cour in time of aduersitie, delightes vs at home, and kéepes vs in our duetie abroade. It calles to our remembraunce, the short­nesse of life, and that death approcheth eue­ry houre. It telles vs of the iudgement of God, and how there is a hell, a pit of dark­nesse & a fire y^t shall neuer be extinguished. [Page]And besides these, It sheweth vs of an in­numerable sort of Gods benifits: as, of the crosse of Christ, of the holy ghost abiding in vs, of the aungels appoynted by God for our safegarde, and of the ioyes of the king­dome of heauen. Whereby we ought at all times, to be reuoked from our wickednesse, and to be stirred vp to do euery thing which is good and righteous.

Last of all,Saint Hieroms opinion. Drigin in a certayne Homely. we eate the flesh of the Lord, and drink his bloud, not all only in the holy misteries, but also by reading of the scrip­tures: whereby we are delighted and re­freshed with inost swéete taste of eternall life, and with an vnspeakeable ioye.

Here nowe it commeth verye well to minde,How the conscience may be qui­eted in time of contenti­on about Religion. to consider how the christian consci­ence may be quieted in these daungerous times: wherein, not without néede, by rea­son of those errors which haue crept in, they deale in questions, which concerne the high misteries of Christian religiou. And to one man this way, and to an other that waye, and to euery man his owne way, apperes best. Many cry out, saying: aske councell of the Church: That cannot erre, for it is [Page 46]gouerned by the holy ghost. If thou be dis­quieted in thy minde, heare hir voyce, im­brace hir iudgement, and it will shake of all scruple of thy conscience. But if a man should fréely and sincerely demaund of me, what I thought best to be done herein: I would councell him, first of all, (whiche I déeme to be the right and wyser way, and more agraeable to the Scriptures) that in such a daungerous tyme, he chiefly followe the councell of the deuine Prophete Esay: who crieth out, that they rather should haue recourse to the law and to the witnesse. For if they shall not speake agréeable vnto thys worde, there shall no morning light appéers to them: but béeing all inuironed wyth darkenesse, they shall fall at once, be hard­ned and perish with hunger. The holy pro­phete well remembred, the commaunde­ment, that God in the .xtj. of Deutronomie gaue the children of Israell: you shall not euerye one of you, doe that which sée­meth right in your owne eyes: but the same which I commaund you to doe, that onely doe vnto the Lorde, neyther adding nor di­minishing anye thing. Let vs heare the [Page]voyce of our sauiour:Iohn. 5. Search the Scrip­tures (sayth he) &c. they are the same that testifie of me.Actes. 17. Let vs follow the example of those, which were conuerted vnto Christ in the beginning, when the church first sprong vp: who examined the doctrine of the Apo­stles, by the Scriptures, and out of them, searched forth throughly the preaching of the Apostles, whether it were true or no. The same way, whereof I haue now giuen aduertisement, I iudge méete among other things, that the louers of the truth shoulds chiefly doe. Thus, did Chrysostome aduise vs. And faint Ierome also, by the wordes of the Prophete, gathers, and foreshewes, that the people in the ende of the worlde, should no lesse doe of their owne accorde, whose wordes although they be somewhat long, yet bicause they haue very great relation to the matter, I will recite them in thys place.

When ye shall sée (sayth he) the abhomi­nation of desolation standing in the holye place,Chryso­stomes pro­phecie of this oure age, vpon the. 24. of of Mathew Antichrist in y^e church. (as much to saye, as wicked herifie, which is the hoste of Antichrist, standing in holy places of the Church) at those dayes, [Page 47]let them which be in Iewrie, flie vnto the Mountaynes, that is: let them which be of Christianitie, repayre to the scriptures. For euen as a true Iewe (as saint Paule sayth) is a Christian, not he which is a Iewe out­wardly,Rom. 1. but he which is a Iewe inwardly in the heart: so true Iurie is christianitie, vnder which name, is to be vnderstand con­fessing: And by the Mountaynes, are signi­fied, the scripture of the Apostles and Pro­phetes. Of which, it is sayde: wonderfully doest thou giue light from thy holy hill. And agayne, speaking of the Church:Psal. 6. Hir foun­dation (sayth he) is layde vpon the holy hils. And why doth he will all Christians at this time, to repayre to the scriptures? Bicause neuer to this verie day, since heresies haue entered into those Churches, there could be any prouse of true Christianitie: nor any o­ther refuge can there be for the Christians, which woulde know the truth of the fayth, but to the scriptures of God. Wherefore?No refuge but to the scriptures. bicause verie herisies themselues, (in shew of wordes) haue all those things, which are peculiar to Christ in the truth: aswell chur­ches, as y^e godly scriptures themselues: Bi­shops, [Page]and other orders, of Church men: Baptisme, the Eucharist, and all the rest: and finally euē Christ himselfe. Whosoeuer therefore, is willing to know which is the true Church of Christ, how shall he knowe the same in such a confusion of likenesses, but all onely by the scriptures: euen as in tymes past, they were knowne by signes and tokens, who were the true Christians, and who were the false. But nowe the working by myracles, is all taken awaye: and it is spide rather to be a trade among those which be false Christians.Myracles chieflye wrought among false Christians. He there­fore, that will learne whiche is the true Church of Christ, howe shall he know, but all onely by the scriptures. The Lord ther­fore, knowing what a great confusion of things, woulde happen in the latter dayes, willeth the Christians which be in Christia­nitie, and would vnderstande a sertentie of the true fayth, that they should flie to no o­ther thing, than to the Scriptures. For else, if they haue respect to other matters, they shall fall and perishe, not vnderstanding which is the true Church. For the Deuill, which could not with diuers afflictions o­uercome [Page 48]the saintes, being ouercome in his owne crueltie, armed himselfe with de­ceyt, and vnder the name of Christ and the Prophetes, attempted to seduce them, say­ing by his Ministers: Behold here is Christ, which is the Church: Beholde there is Christ, which is the Church. For the false Preachers of the truth, doe the verie same things in dissimulation, which the faythfull doe in the truth. For they studie chasti­tie, they celebrate fasting, they doe almes déedes, and fulfill all ecclesiasticall rules. And do they not séeme to be great matters, to seduce and lead men from the right way, when thou séest the Deuill worke the wor­kes of God? Thus farre Saint Chryso­stome in his Cōmentaries vpon Mathew: which if they be not Chrysostomes: yet are they the doings of some other learned and cloquent man, one so exercised in the Scrip­tures as (in Erasmus opinion) his iudge­ment in this poynt, néede not giue place to Chrysostome.

And Saint Hierome, S. Hierom vpon Na­hum. wryting vpon the thirde Chapter of the Prophet Nahum, foresheweth most truely, that it woulde [Page]come to passe in the ende of the worlde, when as the Pastors being sléepie, and se­cure in ydlenesse: the people shoulde séeke after the scriptures of their owne accorde. For woe be to them (saith he) which bée schoolemaisters of peruerse doctrine in Ni­niue. And aptly is it sayde to them: Thy Pastors haue slumbred, for to sléepe haue they betaken their eyes, and their eye lids to slumber. And therefore, being brought a sléepe by the King of Assyrians, they haue not founde a place for the Lorde, nor a ta­bernacle for the God of Iacob. They haue not hearde of Ephraim the fruitful church, nor haue founde out the thicke woodes. For the King of Assyrians knoweth, that hée cannot beguile the shéepe, vnlesse he first rocke the pastors a sléepe. It is alwayes the Deuills practise, to bring a sléepe vigilant mindes. And moreouer, in the passion of our Lord, he filled the Apostles eyes wyth deadly sléepe, Whome, our Sauiour wa­king, sayde vnto them: watch and praye, that you enter not into temptation. And agayne:Mark 14. that I say vnto you, I say vnto al, watch. And bycause he seaseth not at any [Page 49]time to bring a sléepe those which be watch­full, howe many soeuer they can beguile, and intise to sloth, with the faire flattering, and deadlye tune of the Marmaide: The worde of God rayseth them vp, saying: rise thou that sléepest, and lift vp thy sefe, and Christ will lighten thée.That the people them­selues in the ende of the worlde shall seeke for the scriptures. In the comming therefore of Christ, and his worde, and ec­clesiasticall doctrine, and at the consumati­on of Niniue, sometime the beautifull har­lot: the people, which before were brought a sléepe vnder their teachers, shall be wake­ned, and shall make hast to go to the moun­taines of the scripture: and there they shall finde the hilles, Moyses and Iesus the sonne of Naue, and the hilles of the Pro­phetes and Apostles, togither with the E­uangelicall doctrine, and hill of the newe testament. And when they haue fled for suc­cor to these mountaines, and haue béene oc­cupied in the reading of these hilles: If they shall finde none to instruct them (by­cause the haruest is great and the laborers but few) yet shall both their studie be well allowed, bycause they fledde to the moun­taynes, and the maisters for their partes [Page]blamed by reason of their sluggishnesse. For he brought them in, but there was none to receyue them.

Wherefore, they that be studious, and desirous of the truth, first of all, must here the worde of God: euen the verye same worde, which Adam, Abraham, the fathers, and Prophets: and finally, that the gentiles and whosoeuer else in the vniuersall world, which through beléefe obtayned saluation, did here. This worde, as it was reuealed to the fathers, so the will of God makes it knowne vnto vs, by expresse declaration in Bookes: Wherevnto if we giue no credit, neyther will we beléeue,Luke. 16. if one shall ryse a­gaine from the deade. With this worde, is the Church of God made and ordayned:The word, of greater aucthoritie than the Church. and the same is buylded vpon the rocke Christ, who is the foundation and precious stone therof. For take away the scriptures of the Church, and thou shalt also take the Churche quite awaye. For euen as the Church, did neyther founde nor make anye certaine or vndoubted scripture, but recey­ued it in olde time with great reuerence: (being erected before by the holy ghost, the [Page 50]author therof, and deriued from Christ and his Apostles, by perpetuall succession into all Churches) and after she had receyued the same, allowed it: which being allowed, circumspectly kept it for the instructing of euerye age: so did she specially take care, that nothing vnder the name of Scripture, which dyd beare no certaine signe of scrip­ture, should be allowed in it: ye & that if an Aungell in heauen,The Church & hir office. shoulde preach any o­ther Gospell, condemned, him accursed.

This one, holye, catholicke,Galat. 1. and aposto­licke Church, that is: which is gouerned by the scripture of the Apostles and Pro­phetes, doth seuer (after the example of Paule) and set apart, those things where­of It hath no commaundement by God, from the excellent preceptes of Christ, ma­king a great difference betwéene them: to the intent it may will the things which be of Christ, to remaine vnuiolate, and suffer nothing contrarie therevnto, to be admit­ted. But those matters, which be of the churches owne constitution, although they be sounde, (and the spirite being author of thē, are set forth amongst vs) yet It leaueth [Page]them at such libertie, as testifiyng in plaine termes, that it woulde none to cast anye doubtes, in those things, whereof they haue no expresse commaundement from God. Whatsoeuer things It findeth in the holy Scripture, which containe the lawe of the Lorde, and doctrine of fayth, perfected and throughly finished, aboue the rest, wythout any sticking, It commendes, allowes, re­ceyues, and estéemes: and also reuerenceth all things therein, without choyse and e­lection: shunning, al that may be, the crime of new deuise, that most vainely might be layde to hir charge. In assuring hir iudge­ment, It accounteth none more wyser, than Christ, more holy than the Apostles, nor more auncient than the Primatiue Church. And next after these, It placeth the monumentes of such as teach thinges, concerning the religion of Christ, and in­nocencie of lyfe: but alloweth nothing without iudgement, and without dilygent examination thereof, with the law of God. Wherevpon It compelled Augustine, August. in an Epistle to Hierom. hir most seruiceable childe, to set forth this con­fession folowing. I confesse to thy charitie [Page 51](saith he) that I haue learned to attribute this feare & reuerence,Only the ca­nonicall Au­thors can not erre. onely to those bookes of the holy scriptures which are now called Canonicall: so as I stedfastly beléeue, that none of the Authors of them haue erred in wryting. And if I shall finde any thing in those bookes, which may séeme cōtrary vnto the truth, I will make no doubt, but that eyther the booke is faultie, or that the inter­preter hath not followed the matter, as it is spoken or else, that I my selfe vnderstand not the same. Other Authors also I réede in such sort, as howe great a porte soeuer they beare of holinesse and learning, I may not therefore thinke them true, bicause such was their opinion, but for that they coulde, eyther by those Canonicall bookes, or else by good probable reason perswade me in a thing that swarueth not from the truth. Wherefore, if we make the scripture sub­iecte to the iudgement of men: we there­withall disanull the doctrine of most holye men. For it is not the worde of God, but the worde of men, that is gouerned after the opinion of men. But this is that holye sacred treasure of the Church, this is that [Page]excellent consolation of faith, that high and stedfast knowledge of life: that the Scrip­ture being planted not by men, nor in the hande of men, but by God in the hande of God, through his sonne Iesus, authorised by the holye Ghost, was deliuered to the Church, and by the same Church, published and set forth to the instruction of all poste­rities. Wherefore, such as be members of the church, doe not attribute to themselues any authoritie against their heade Iesus Christ: but being subiects to their heade, as méeke shéepe, giue eare to no other voyce, then to their owne pastor, to whome they owe their faith, conscience, and subiection: and the same, as the voyce of Christ, doe ac­knowledge, here, and follow, from whence soeuer it be vttered, and whatsoeuer thing it commaundeth, that is righteous and iust to be done. For by iudging of holsome doc­trine, they know also the contrarie, making a difference betwéene them, that it, which is sounde, right, and lawfull, may be allowde, (according to the saying: Proue all, take the best) and things contrarie and straunge therevnto, maye be reiected and disprooued.

The iudgement, wherewith we discerne, approue, instruct, and reproue, must be sup­ported with knowledge.Exercise of the spirite of fayth in the word of god. Knowledge, spring­eth chiefly by exercise of the spirite of fayth, in the worde of God. Whereby with a sen­sible vnderstanding, we sincerely accorde those places togither (which appeare contra­rie) to a likenesse and resemblance in them­selues, according to the proportion of our fayth. We way the beginning, with that which followeth: and by diligent compa­ring euerie thing in it selfe, we indeuour to attaine to y^t knowledge of the Lordes mea­ning. For this cause,1. Tim. 4. Paule mooueth Timo­the, that he continually exercise himselfe, in reading, exhortation, and teaching. These things (sayth he) exercise, in these remaine, that thy profiting maye be knowne in all things.The diffe­rēce betwene spirites. Hereby we finde out the difference betwéene the spirite of truth, and the spirite of error: that whereas the spirite of Christ, searcheth and séeketh for nothing, but the glory of God, ioined with the care and safe­tie of our neighbor: contrariwise, the other being set on and inflamed, with the loue of it selfe, with ambicion, couetousnesse, pride, [Page]reuenge, tyranny, & the immoderate loue, of things priuate: defileth, polluteth, and corrupteth all thinges: so wresteth and tur­neth the scripture, from the sense and mea­ning thereof, as it can by a counterfeyte way, séeme to defende and maintaine the verye same thing, which it doth repugne and stande agaynst. By this reading and exercise, the traditions of the godly, (which of right we call the holy séede) being taught, may both cause a man to take héede to him­selfe, and by reclayming of himselfe, may conuince errors: which, Christ prophecied, should be so great, and aboundant, before his latter cōming, that he doubted whether the son of man at his comming, should find fayth vpon the earth: & shewed before, that the verse elect (if it were possible) should be deceyued by them. But first, since in vaine we spend our labour in this matter, vnlesse God by his holy spirit, expell the blindnesse from our minds, as one might y^e scale from our eyes, and through his coniming, take awaye our naturall blindnesse, making things plaine and manifest: and by thys key, open and vnlocke vnto vs his secrete [Page 53]will and pleasure: we must (besides the reading of the holy Scriptures, which the Church hath, as the one and onely guide and ground of hir fayth in Christ: and be­sides the exercise of the spirit of fayth in the word of God, wherby we aspire & attaine to the knowledge of discerning of spirites) we must, I say, haue recourse to prayer also, and often,Often and feruent prayer. and earnestly call vpon God al­mightie, and craue his ayde in this maner. Giue me vnderstanding (O Lorde:) leade me in the pathes of thy commaundements: Incline my heart vnto thy testimonies.Indeuor to helpe o­thers. Open thou mine eyes, that I may sée the wonderfull things of thy lawe. If the Lord shall make plaine and manifest his will vnto vs, and being so manifested, shall ap­poynt vs to report the same t [...] others, and to declare it to the ignorant and vnlearned: we must also pray with the Prophet, that it may be auaileable to them, and that it slip not out of their memorie, but take good roote within their heartes. Vpon which indeuor of helping and perswading others, that prayer of Esay procéeded: Binde fast thy testimonies (O Lord) make sure thy lawes [Page]within my disciples.Earnest indeuor of amende­ment. Also, we must purpose and determine with our selues, earnestly to corect and amend our life. For otherwise the vngodly reader or preacher, that with a peruerse and crooked minde expoundeth the scriptures, and neuerthelesse, persisteth still in his wickednesse, shall heare what God hath spoken to the sinner: Why doest thou (saith he) set forth my lawes, and takest my couenant in thy mouth, when as thou hatest to be reformed, and doest cast my woordes behinde thée.

Great submission,Reuerence and humili­tie towards Goddes worde. reuerence, and méeke­nesse, must be had in exercising and vsing of the worde of God. For God hath a fauour to such as tremble and quake at his say­ings: and gently he beholdeth him that is of an humble and contrite spirite. The Pub­lican, that stroke his breast, and the Sentu­rion, that sayde, he was not worthie to haue the Lorde enter into his house: these enter by the doore into the shéepefolde. The Pha­risie boasting of his merits, and climing by an other way, after high matters, entered not in but fell, & for his pride and arrogant boldnesse, was cast downe hedlong: when [Page 54]as the other, for their true humilitie & sub­mission, were greatly magnified. We must submit our necke vnder the yoke of Christ, that we may shewe our selues as Disciples in following our mayster: who like a true Shepherd hath pledged his life for his flock, and hath yelded himselfe, to the most vile & contemptuous death of the crosse. It fol­loweth, that by humble and lowly estimati­on of our selues, we shall shew the mistrust we haue in our own strength, we will craue without fayning for the assistance of God, and wholy yéelde our selues to the rule and gouernement of his grace. By which mea­nes, we may acknowledge the true voyce, of the true shepehearde, more than eyther the Oxe that knoweth his Lorde, or the Asse, his maisters stable. Rightly therefore, the auncient holye Fathers, preferred this vertue in Christian pietie, aboue others. Well and eligantly did Saint Barnard, set it before virginitie,An excel­lent compa­rison be­tweene the virginitie, and humi­litie. in this maner of com­parison: Virginitie (sayth he) is a comen­dable vertue, but more necessarie is humi­litie. The one is councelled to be kept: the other is commaunded to be had. To the one [Page]thou art called: to the other thou art forced. Of the first it is sayde, he that can compasse it let him doe: of the latter it is spoken, vn­lesse a man become as one of these little ones, he shall not enter into the kingdome of heauen. The one therfore is recompenst: the other is demaunded at our hands. Thou mayst without virginitie be saued: wyth­out humilitie, thou canst not. Where la­mentation is made for virginitie lost, there can humilitie pacifie againe. Without hu­militie (I dare take vpon me to say) y^t the virginitie of Mary, had not béene so accep­table. Vpon whome (sayth the worde) shall my spirite rest? vpon the humble and peace­able (he sayth) not vpon the virgin, so shew­eth Marie hir owne selfe: He regarded the lowlinesse of his handmayden. Although she pleased for hir virginitie, yet she concey­ued for hir humilitie. Howe appeares that? euē bicause hir humility doubtlesse brought to passe that hir virginitie was so lyked of. Virginitie (truely) is not with euery one: but with farre fewer is humilitie ioyned with virginitie. If thou canst not but won­der at the virginitie in Marie, endeuour to [Page 55]follow hir humilitie, and it is sufficient for thée. But if thou be a virgin, and haue also the grace of humilitie, thou art great, who­soeuer thou be. Hitherto Barnard. More­ouer, to come by the pure knowledge of the Scriptures, we must bende our selues very much to charitie: vnto the which,How nede­full is cha­ritie to the scripture. we ought to haue a speciall regarde. For else, know­ledge maketh men haughtie, when on the contrarie part, charitie edifieth. The Apo­stle willeth vs, that we séeke to excell vnto edifying. For if we haue all knowledge, and haue no charitie, we are nothing. Adde moreouer to the knowledge of the Scrip­tures, that we must forsake the world, with hir pompes and flatteries. We must resist Sathan, with his craftes and fierie dartes. We must not incline our selues to surfey­ting, dronkennesse, and the pleasures of this life: but repugne the mocions of the fleshe. We must be diligent in our vocation, vse abstinence, and liue blamelesse in our lyfe. And from thence procéedes the promise: that who so doth his will, the same shal perceiue by the doctrine, whose it is. And againe: Blessed be the cleane in heart, for they shall [Page]sée God. And lastly, to the knowledge here­of: In so holye a worke, we must auoyde disputations, which be vngodly, and done out of due tyme. Whereof if any question shall arise, (to follow the councell of Grego­rie Nazianzen that excellent deuine) let vs pourge the mynde from all vice, and put of, or at leastwise indeuour to put of from our bodies all prouocation to euill.A pretie si­militude of Gregorie Nazianzen, in the first booke of diuinitie. For as the sight of him that is bleare eide (sayth he) is hurt by looking agaynst the Sunne: like so it is verie daungerous, to handle a thing that is pure with handes vnwashed: and a man not to pourge himselfe, that he may be­come a vessell sanctified to honour, méete for the vses of the Lorde, and prepared to all good woorkes.2. Timo. 2. Moreouer, these misteries, must not at all tymes, nor in all places, nor of euery one be vsed: But at such time, as we be voyde of cares of this lyfe, and haue not our minde drawne hither and thither, with cogitations of this worlde: least wée mingle Baulme wyth Durt. And among those onely must it bée done, who bée stu­dious, and desirous to learne: not wyth suche, as sporte, dallye, and tryfell in [Page 56]waightye matters, and for boast of their learning, wit, and eloquence, make disputa­tion hereof, amidst their vaine pleasures. The boundes also how farre we must in­treate of, ought to be considered, & so farre must we determine to go, as the capacitie of our witte will serue: and no farther, than the hearers shall be able to beare away. For, as a boystous noyse, or hedious sounde, greeueth the héering: ouer aboun­daunce of meate, noyeth the stomack: grée­uous burthens, the bearer: continuall rayne, the earth: and ouermuch of anye thing, is noysome and hurtfull: so doe dif­ficult questions, quickly ouercharge weake and meane wittes. I doe not discourage any, from reading of Scriptures, (which thing I thinke as necessarie for the safetie of the soule, as breath for the lyfe of the bo­die) but I reuoke them from disputation, not from that which is godly, but from the immoderate, and intempestine maner thereof. We may not sing the Lords song in a straunge lande, that is to say: not eue­rie where, and where it is not lawfull to be done. To much Hony cloyeth the stomake. [Page]The winter flower commeth out of season. It besemeth not a woman, to weare the garment of a man, nor yet a man, a wo­mans garment.. Mourning cannot be­séeme the place of mariage: nor mirth the time of funerall. If in euerye thing, that which chieflye pertaineth vnto it, best be­commeth the same: how much more then doth it so in the vse of the Scriptures. We must not runne a heade, as if we were wild Coltes, which can neyther suffer the bridle, nor away with their Rider. We must not declyne on this side, least we returne to E­gipt, nor on the other side, least we be cary­ed into Babilon: but euer loue to be rea­ding, and alwayes exercising the lawe of God, both night and day, at morning, eue­ning, and noonetide: from bedde, to rysing againe: while we be in the way: and in all our businesse: Oftentimes among godly men, after the example of the two disciples, going to Emaus: continually must we be talking with Iesus, both by the way, and in euerie place, euermore glorifying God.

Furthermore, the euiles, which by rea­son of sinne, are brought into the worlde, [Page 57]ought neyther to quaile our minde,Euils impu­ted to Gods worde, must not discou­rage vs from louing and defending the same. nor yet fray vs from constantnesse, that thereby, we shoulde the lesse firmelye, repose our selues in the knowne truth. And let vs re­solue within our selues, that the same is the heauenly doctrine, which the sonne of God taught: the Apostles, Euangelistes, and Prophetes, by inspiration of the holy ghost, comprehended in writing, and which the church of Christ hath faithfully kept. Who after she had so gréeuously bidden, that hir Pastors were sléepers, and that preaching was intermitted, and so long lay hid: at the last, when the same reuiued againe, she ac­knowlegde it, and receiude it with longing, and as it were with imbrasing armes. It is no new and strange thing, that the word of God, and true religion, shoulde be counted the cause of miseries, misfortunes, cala­mities, tumultes, commotions, and of priuate and publike distructions.Iere. 44. The peo­ple which were in Egipt, being giuen to Idolatrie: in their aunswere which they made to Ieremie, alleaged, that the misery and scarcenesse, which they were in, was, bycause they had seased to burne incense, to [Page]the Quéene of heauen, and to offer Sacri­fice vnto hir: & for that they had turned to the true God, euen their owne God.3. King. 18. Achab complayned that the kingdome of Israell was troubled about Helias. The lande coulde not abide the wordes, nor beare the sayings of Amos. Amos. 4. The preaching of Amos was cause of all their disquietnesse. Paule with the Authors of his turmoyle, disturbe the whole worlde. It comes to passe also oftentimes, that the true preacher of the Gospell, togither with the truth it selfe of the Gospell, is made the very outcast, and cursse of the worlde. In the olde tyme, when Christes religion first grue vp,1. Cor. 4. all euilles, were so whole imputed therevnto, that it became a common prouerbe among the Romaines: Doth there lack raine? the Christians are cause thereof. Verily, the Ethnickes in times past, transferred the common misfortunes, which chaunce in mans lyfe, to the enuie of Christians, and iudged them to be cause, of all publike dis­truction, and discommodities of the people. Which most fonde opinion, both Cyprian in a fewe wordes to Demetrian, doth re­prehende, [Page 58]and Tertulian, in these few lines insuing, discribeth.A pretye quip of Ter­tuliau. If Tiber (saith hée) runne ouer the walles, if Nylus doth not ouerflowe the féeldes, if the heauens stande still, if the earth mooue, if pestilence and famine come vpon men: they crye out by and by away with the Christians, to the Lions with them. Yea, & those also which were learned, and brought vp in liberal sci­ences, to the intent, they might make y^e ig­norant more cruel towards the Christians, dissembled their knowledge, & affirmed to the people, that the distructions & miseries, whereby it was expedient, that by spaces appointed, both of times & places, mankind shoulde be tormented, happened by meanes of the christian name: and bycause the same was sprede abrode, with so wonderful fame and renowme, to the defaceing of their Gods. Wherevpon that wicked Porphi­rius, coniectured that the worshipping of Christ, was cause of the plague,August, in his seconde booke de ci­uitate dei. that so long reigned in his time: and for that Aescula­pius, and the rest of their Goddes, which should haue succoured them, were neglec­ted. Wherefore, it is no maruell, if the [Page]very same thing happen to the heauenlye doctrine, in these dayes (since now it re­uiueth againe) which chaunced in the olde time, euen when the same first sprong and increaste.

Besides this also,The multi­tude of here­sies reigning abrode, must not disswade vs from rea­ding of scrip­tures. the multitude of here­sies, that by cruell spirites are raysed vp here and there, ought nothing at all, to se­duce vs from the right fayth: nor so much preuaile, as they should make vs refuse to heare the voyce of Christ, spred abroade in euery place, by the true preachers of the Gospell, and to suffer our selues willingly to be blinded with errors. For it is no mar­uell (as after the appearing of the Sunne, so many stinging flies, and venimed wor­mes ensue the same) if, at the preaching of the Gospell, a number of monstruous fol­lyes, and damnable errors, accompanie the same. When as, among the good séede, that the sonne of man shall sowe, the enuious man, (which is the Deuill) will mingle cockle. And euen in the Apostles tyme, these errors appeared no lesse hurtfull, than now in our age. Iohn the Euangelist (by Saint Ieromes opinion) at the request of [Page 59]the Bishoppes of Asia, last of all, wrote his Gospell agaynst Cerinthus (of whom came the Cerinthians, which sayd, that the world was made by Aungels) and agaynst other heretykes: but especially, agaynst the sect of the Hebionites, who affirmed, that christ was not before Mary. Wherevpon, he was compelled to set forth his diuine natiuitie. He testifieth also of the Nicholaitans, Apoc. 2. who allowed the copulation of women. What a traueyle susteyned Saint Paule agaynst those of Corinthe, 1. Cor. 1 [...]. which denyed the resur­rection of the deade, and mingling the sha­dows of Moyses law, with the puritie of the Gospell, drew backe the Galathians, to the Iewish opinion? Howe earnestly doth hée commaunde Tymothe, that he passe ouer the vnghostly vanities of voyces: & brings into his remembraunce the heresie of Hy­meneus, and Philetus, which erred: saying, the resurrection was alreadie past, and de­stroyed the fayth of many. There hath bene no age, voyde of such, as contended agaynst the true doctrine, and that resisted the godly teachers of the same. Which thing may ap­peare by Iannes and Iambres, which re­pugned [Page] Moyses: The Priestes of Ball, that stoode agaynst Helias in Phalestyne: The false Prophetes, which stoode agaynst Iere­mie and Mycheas: The Scribes, Phari­seis, and high Priestes, agaynst Christ: and the Iewes, false brethren, and worshippers of Idols, which withstoode the Apostles.

Furthermore,Dissolute life and other e­uils not to be imputed to the worde of God. the blame of dissolute life, as well as of heresies, and when true reli­gion is contemned, or else not so estéemed as it ought to be, should be imputed to the naughtinesse of men themselues, and vnto the Deuill, and not vnto the heauenly doc­trine. For wheresoeuer Christ beginneth to be sincerely preached, there Sathan taketh no rest, but poures forth all the force of his subtile wit: mooueth & molesteth the people: whatsoeuer thing is in the earth, y^e beareth any shewe of credite, to contende agaynst the kingdome of Christ, the same exciteth and stirreth he vp, by his subtill perswasi­ons. As if there be sedition stirred vp any where: If the people shake off the yoke of obedience, and liue at their owne will and libertie: If there be no reuerent estimation of lawes: If great men, oppresse the poore: [Page 60]If yong men, be not obedient to their el­ders, children to their parents, seruaunts to their maysters, subiectes to their kings: If the people waxe dull and slothfull, in the true worshipping of God: If the greater part, doe cast from them the feare of God: All these things, and such other, he findeth meanes that they be ascribed to the Gos­pell, and to the true preachers of the same: that he maye cause men, which attribute, more than is méete vnto workes, both su­persticious, and of their owne inuention, to beleue, that the same workes, be both good and euangelicall. And the verie things in déede, whereby a true Christian is to bée knowne: that is to say, the feare of God, the trust in Gods mercie, inuocation, giuing of thankes, pacience in affliction, all maner of dutie to our neighbour, liberalitie towards the poore, and such other: which Christ hath not mislyked, which the Apostolicall doc­trine hath commended, which are conteined in the booke of the ten commaundementes: those things, the Deuill hath caused them, but little to exercise and regarde.

It happeneth not seldome, but in a ma­ner [Page]alwayes, that the supersticious sort,The super­sticious sort more feruent in their Reli­gion than the true wor­shippers in theirs. doe serue their straunge Gods, more earnestly, yea, and with greater and more feruent de­uotion, than the religious people do the true God. And no maruell. For euen as our flesh, hath nothing in it which is good: so are we accustomed, with farre greater inde­uor, to follow the peruerse councell of Sa­than, than the good admonition of the holye ghost. Whereof it commeth, that nothing can be so sumptuous, nothing so painefull, that the Idolators do not vouchsafe both to beare and abide. When as they (many ty­mes) which be not vaine worshippers of the true God, will giue place to these in theyr superfluitie: and yet neuerthelesse, are not ignoraunt, to doe those things which apper­taine them to doe. Those Idolaters, coulde vouchsafe, to burn their childrē to Moloch, whom the Latians call Saturne: The true worshippers, can scarcelye with fatherlye chastisement, instruct their children in good maners, nor teach and bring them vp, to worke the will of God their Creator and Sauiour. The Priests of Ball, vsed to prick themselues in with small Iauelings: when [Page 61]as we, for loue of the true God, cannot endure, to rest such certaine dayes as are appoynted by his commaundement, to doe him seruice. So might we finde, within the compasse of our remembrance, those which would indure farre greater paynes, and do more for superstition sake, than for the true religion: which is as (Saint Iames sayth) to visite widdowes and fatherlesse children, in their aduersitie, and to keepe our selues vn­defiled to the worlde. This wicked and pre­posterous diligence aboute superstition, wherein men of their owne proper nature, are so zelous, and leane more fauourably vnto, than were méete and conuenient: the Poets, haue in sundrie places discribed by adulterous loue, which is woont (for the most part) to be more feruent, than true and lawfull loue. Wherefore, the licen­cious libertie of the Commons, the op­pressing of the poore, the manifest contem­ning of God, the vnreuerence had towards Superiours, the swinge,Euiles im­puted to man him­selfe to Sa­than, and to the worlde. that euery one in his owne opinion takes vpon him, and the vnruly behauiour of these our dayes, must be imputed to the naughtinesse of our flesh, [Page]ingraffed in vs of very nature: to Sathan that driues vs thereto, to the worlde that al­lures vs thereto, and by examples corrupts vs: but yet chiefly, it ought to be ascribed, to euery mans owne willing consent, who hath too intemperately behaued himselfe, letting slacke the bridle of wicked life, ma­king of his owne lustes aboue measure, and abiding himselfe to be restrayned, and gouerned by no good instruction.

For there can be no blame layde to the Preachers of the worde of God,The true Preachers without blame. (them I meane, which earnestly traueyled herein) who by executing their office, shal discharge their owne soules.Act. 10. Who might truly say to the people: we call you to recorde this day, that we be pure from the bloud of all men. For we haue eschued no labour, but haue shewed you all the councell of God. Let your bloud hereafter be vppon your owne head. For (doubtlesse) they exhorted men continually to repentance. They bad them flie from the vengeance to come, and to doe the fruites which belong to repentaunce: shewing remedie, in a maner, for all sinnes and other griefes of the minde. They were [Page 62]not dumbe dogges, which knew not how to speake: but they stretched forth their voice. They cryed out, and seased not, to touch de­licate eares, with true quips. They feared not to discouer the misdemeanor of Prin­ces, and to shewe and open to the people their faultes: often beating into the heads and memories of all sortes, the threatnings of God. They preached the worde of God diligently, they were earnest with them, they vrged them thereto, both in season and out of season. They rebuked, reprooued, and exhorted them, and as waking scowtes, watched within their Towers, (what mis­chaūce so euer might befal) without seasing or intermission. But wo be to you, whose heartes haue béene hardened, whose minds haue lothed the heauenly Manna, & whose eares haue waxen deafe, at the wholsome sayings of the true Preachers.Augustine in a certaine Homily. If no lesse guiltie he shall be, which negligently hea­reth the word of God, than he, that through his default, shall suffer Christes bodie to fal vpon the earth: and they whiche made no difference, concerning the Lordes bodie, be­came weake and sicke, and sléepe till the [Page]iudgement of the Lord: (which thing Paule testifieth in the .xj. to the Corinthians, to haue hapned most iustly in his time) what haue we wicked generation, a people loden with iniquitie, a deceytfull séede, the lost children,Our depar­ting from Goddes worde. deserued: who haue forsaken the Lorde our God, and prouoked the holye one of Israell, trayterously reuolting from him. The Nobles haue béene vnfaythfull, and companions with théeues, they gaue no iudgement with the orphane, the widowes and poores cause, hath had no place before them. Euery one, from the least to the greatest, hath loued taking of giftes. They haue gaped after filthie gaine and couetous­nesse. Ambicion and robbing of the poore, haue had their swinge. Charitie and libe­ralitie towardes the destitute, haue waxen colde. Euerye one hath néede to beware of his next neighbour. No man can safely giue credite to his owne brother: for fayth, ho­nestie, and conscience, haue béene banished. Among the whole multitude of the flocke, there hath scarcely béene found one plaine friend of the truth. But euen as before the destruction of Ierusalem (for that he desired [Page 63]to spare his people, and the place of his ha­bitation) he sent his Messengers betymes in the morning, which seased not to cal them backe, saying: Returne ye wandring chil­dren, confesse your iniquitie, and your star­ting a side, will I heale againe:The laste yeare of K. Edwarde. Euen so did the Preachers of Gods worde, before this sodaine chaunge of state, neuer more often, more earnestly, more boldely, and ve­hementlye, crye out and preache repen­taunce, fearing the people from theyr sinnes. But neuerthelesse, wyth theyr threatning, they haue not made our hearts to yéelde. We haue not thought vpon tur­ning to the Lord in all our heart, with wée­ping, fasting, and lamenting. We haue not repented earnestly, and in good fayth: In acknowledging our faultes, we haue not giuen the glorie to God: but being past shame, with a stiffe necke, with vncircum­cised hartes and eares, haue abidden still in our smnes. We haue not submitted our selues, vnder the mightie hande of God, nor disposing our mindes to vnderstande what his life is, haue bewayled our owne mi­serable condition, saying, from the bot­tome [Page]of our heartes: we haue sinned Lord: we haue wickedly departed from thée: we haue done vniustlye: we haue committed iniquitie: In thy wrath (O Lorde) remem­ber thy mercie: space vs Lorde, spare thy thy people, and let not thine inheritance, be a reproch to the worlde. &c. Nay rather we haue followed the example of the Iewes, which scorned the messengers of God, moc­ked his Prophetes, and derided their Ser­mons, vntill such time, as the wrath of God was kindled against his people, and no re­medie could be founde.Why Gods worde was taken from vs. Likewise, we haue most shamefully derided the worde of God, haue dispised the Ministers of Christ, and haue counted them as madde men: their prophecies,The pro­phecie of Latimer, and others. being the true Oracles of God, (as the successe and ende of them, haue ve­rified) we haue wickedlye esteemed, to be but vaine fables, and lyes. Iustly therfore are we scourged. For the Lorde hath ta­ken away his kingdome from vs, and gy­uen it to a people, working their owne workes.In steede of Gods worde I­dolatrie. He hath taken from vs the cléere light, and sent darkenesse among vs. Hée hath taken the candlesticke from vs, and [Page 64]appoynted a hunger of his worde.

But not pacified onely with this punish­ment,Goddes thretnings. he hath also threatned desolation of Cities, distructions, ouerthrowes, wa­stings, and ruynes: vpon which, ensue losse of goods, committing of adultry, & deflora­tion of daughters: besides the miserable leadinges into captiuitie, by barberous na­tions. Ye and more gréeuous than al these, he assigneth vnto such as be obstinate, and vngodly, contemners of his worde, and doe omit charitie, and other good workes a­boue mentioned. And if for all this, they will not repent, he pronownceth, that it shal be worse to them in the day of iudgement, than to Sodom and Gomorrha.

But the sincere louers of the truth, (when contrarie wise, the stubberne and disobedi­ent, by Gods iust iudgement, are blinded) shall sée light in darckenesse, and among déepe errors, shall spye out the light of the worde: which worde shall be their guyde, and shall make the way plaine vnto them, least the féete of the Sainctes stumble a­gainst the darke mountaines. These men, shining in good works, before the blindnesse [Page]of mortall men, shall, by shewing the true worde of the Gospell, shake off the darcke­nesse of errors: and by warning, exhorting, and reproouing the workes of darkenesse, shall bring backe the shéepe of Christ (often straying from the right course & pathway) vnto that one blessed flocke of true Chri­stians. These men also, that the Deuill (if it be possible) may suppresse, he stretcheth out his threates, and terrors of gréeuous persecution against them, that the prea­ching of the Gospell, eyther by ridding such out of the way, or by their consent vnto an vntruth, might vtterly be put to scilence. But he finally preuayleth, by his violent meanes. Lyttle doth he aduantage, by his cruell and blouddie assaults, to ouerthrow Gods seruants, and to vanquish the truth.

For the Church of God,The Church of God and christian re­ligion aug­mentes with perse­cution. August. to Volusianꝰ. and christian religion, haue euermore augmented tho­rowe persecution: and by the verye same meanes that other things haue bene extin­guished, and brought to nothing, they haue growne and increased. Which thing Saint Augustine excellently well declareth in a certaine Epistle of his to Volusyan. When [Page 65]tyrannous infidelitie, sayth he (speaking of the first famous professors and teachers of Christs religion) rageth against them, they wayte for things foreshewde, they hope vp­pon promises, they teach the commaunde­mentes, of a small number, they are spread ouer the worlde, they conuert the people with maruellous facilitie, they increase a­mongst their enimies, they waxe more and more with persecution, through grieuous affliction, they are caryed out to the endes of the earth. By those which are most vn­learned, most abiect, and least of number, they are brought to fame, to renowme. and are multiplyed. The most excellent wyttes, the trymmest eloquence, the won­derfull, cunning, of wise, eloquent, and learned men of the worlde, they doe bring vnder Christ, and conuert to preache the way of godlynesse and saluation. Through aduersitie and prosperitie, which chaunce in the course of times, they throughly ex­ercise themselues, both in pacience and temperaunce. The worlde, drawing nowe towardes an ende, and declaring manifest­ly, by the féeblenesse of things, the last age [Page]of the same, men doe wayte for eternall fe­licity, in the heauenly habitation: and with much greater confidence, bycause the same is porficied of before. Also, amongst all o­ther things, the infidelitie of wicked nati­ons, stormes against the church of Christ: but she through pacience, and stedfast pro­fessing of faith, amidst the crueltie of resis­taunce, hath the ouer hande. Wherefore, rightlye did one vtter that noble sentence: boldelye and without feare he declared it: that the bloud of Martires is the seede of Christes religion. A noble sen­tence. But now that wée haue largely inough set forth, how, and in what maner, euery man ought to behaue hym­selfe, to finde out the truth, in the trouble­some time of controuersie, concerning our fayth, and haue intreated of euerie thing in order, as matters necessarie for our purpose did fall out. There resteth that by all wayes and meanes we can, we searche more dily­gentlye, and when the place serueth better for the purpose, to trye out, vppon whome Christ is woont to bestowe that excellent peace, which he promosed at his departing hence, to giue to his Apostles, and wyth [Page 66]them to leaue it. Shall all persons enioye this peace? shall euery one possesse thys so high a benefite? I woulde all Christians woulde so wholye dedicate themselues to Christ, and so dyligently obserue the rule, prescrybed to them, by him their onely mai­ster, that they might aspire to that most ple­saunt ioye of a quyet minde. But the way to this so firme a peace, is cut off from an infinite multytude, through their owne default, who starting from the purenesse, and integritie of lyfe, are defiled in their sinnes, and serue their owne lustes.

Farre from thys are they kept,Who be ex­cluded from a quiet minde. which laying aside the feare of God, set great store by themselues: which walke in this world, according to the tyme, according to the spirite, that workes in peruerse children, and according to their owne concupiscence: and which studie not wyth all indeuour and resistaunce, to purge the olde leauen, but doe whatsoeuer pleaseth the fleshe, and their owne fansies. To be short: all such as are excluded there from, as wittingly and wyllingly, repugnaunt to the Table of the ten commaundements, with all pronenesse [Page]of minde, rushe hedlong into all mischiefe & naughtinesse. A great way also are they seuered from thys peace (to recken euery sinne more perticularly) which be whore­mongers, adoulterers, delicate persons, théeues, couetous folke, drunkardes, ray­lers, extorcyoners, vniust and wicked men, mankyllers, lyers, periurers, enuyers, whisperers, backbyters, spightfull, highe minded, and glorious men, and al vncleane persons, which obstinatelye contynue in their sinnes, and boldly followe whatsoeuer is enimy vnto the wholsome doctrine of the Euangelist, and vnto the glory of the bles­sed God. For those men cannot but trem­ble in their mindes, and quake with in­warde dreade, when they vnderstande the wrath and vengeaunce of God towardes them: & when they perceyue before hande, that they shall haue him to be a Iudge and reuenger of their naughtinesse. And all those which be prophaners of his temple, and runne hedlong into vice, the Lorde will destroy and iudge, except they repent: For he will punishe them with a seconde death, casting them into the lake, burning [Page 67]with fyre and brimstone, and condemning them to euerlasting paine. For they obtay­ned not the spirite of promise eyther by rea­son of their vnbeliefe, pride, and wanton­nesse, eyther for that they were apparelled with no workes of righteousnesse, nor prac­tised the worde of God, as they ought to haue done: but lyued after their owne wayes, or rather after the maner of Dogs, in gyuing themselues to vncleanesse, ryot, and other vices. And bicause they walked on still, after the maner of men, in their owne concupiscenses, not agréeable to rea­son, therefore hath the Lorde, whyle they yet liue, called them deade: the Apostle, named them fleshely and beastlye: the Prophete, termed them cattell and brute beasts: common experience, counted them no better than cattell voyde of reason: and finally, the lawe it selfe hath iudged them vncleane persons.

Therefore, they only are taught by Christ,To whome Christ is be­come the true tranquillitie of the minde. and finde rest vnto their soules, which de­test sinne, and turne to their God by fayth, especiallye with the desire of their heart: which crucifie the flesh with hir lustes, and [Page]kill the déedes of the same by the spirite, and being deade to sinne, liue to righteousnesse and innocencie. The which being buried togither with Christ, liue againe with him, and studie to walke in newenesse of life. They, which after a sort, worke violence to theyr owne nature, to take away dominion of sinne in them: and they also, which repo­sing their trust in God, endeuour to liue in the fleshe, as if they were not in the fleshe, that the old man being shaken of, they may dayly put on the new: and the Image that in Adam was lost, they may recouer again, by renuing the same more & more in there mynde euery day. They only ascend to that blessed kingdome, wherein is ioy and peace in the holy ghost, which perceiue the loue of God towardes them, and imbrace the same from the bottome of their heart, with than­kesgiuing, helping their poore brethren, as farre as their habilitie wil stretch, both with their trauell, councell, and substance. They also, which spare no labour to serue in their vocation: but hauing taken a function in hande, do passe through the same to the glo­rie of God. They which couet not riches, [Page 68]which compasse not honors, nor hunt after pleasures: but with a stayde mynde, dispise all humaine and earthly things, and fixe the same vpon the high and celestiall treasure. And they moreouer, which in wishing for the Lordes comming, doe rather lyke the same should come, than dread and abhorre it. Such persons as thus renounce all im­pietie, and bestowe the course of this lyfe in godlinesse, righteousnesse, holinesse, and so­brietie: of verye right are called men both pure, spirituall, and liuing to God: bicause they haue the spirit of the father, which ma­keth man pure, & exalteth him to the life of God. Whose quietnesse, what is it y^e can im­paire, when they perceiue & féele the louing kindnesse of God so great towards them, as he doth not onely, of his fatherly affection, appoynt them among the number of hys children, giues them plentie of his spirite, (and as the Apostle sayth) richely endueth them, styrres vp new desires in their harts, and such as are correspondent to the will of God, inflames vs to loue God, and to haue charitie towards our neighbour, driues vs to prayse God continually, to confesse our [Page]sinnes, to aduaunce the Gospell, to call for helpe, to render thankes, to haue true and stedfast confidence in God: mooues vs moreouer to all dueties of godlinesse, to pa­cience in aduersitie, to sobrietie in aboun­daunce, to dexteritie towardes our neigh­bor, to diligence in our calling, to meeknesse in behauiour, to the indeuour of peace and concorde, to vertues méete for a Christian, to liue friendly to the life of man, and profi­tably to the Church of Christ, to the repo­sing of our sure and stedfast saluation in Christ: But he also beholdeth vs with hys fatherly countenaunce, kéepeth vs careful­ly as it were the apple of his eie, and brings vs to that glorious kingdome: where (wée being ridde from the burthen of necessitie, and turmoyles of this lyfe) all the blessed, shall inioy the continuall beholding of their God. Vnto which blessednesse, let no man thinke, he shall attaine, which vnder the cloke of fayned holinesse, and colourable chastitie of life, shal (for a time) bleare mens eyes, and hyde his secret filthinesse, wyth craftie and hypocriticall dissimulations: vn­lesse he shall inwardly also before God, ap­peare [Page 69]such a one, as he outwardly profes­seth, and shall in déede, liue continently, temperately, soberly, chastly, and honestly. God hateth all filthie and vncleane lustes: and forbiddes not all onely whoredome, wantonnesse, viciousnesse, and defiling of the bodie, but the vnlawfull lustes also of the minde. He requires at our handes, not onely cleanenesse of life, and chastitie, but temperance also and sobrietie, by the which this purenesse of bodie and minde is pre­serued. For as our Lorde God is holye,1. Thessa. 4. so this is his will, euen our holinesse, without which no man shall sée God.Hebrues. 12. We ought therefore to be sanctified, both in bodye and spirite, that we may serue him in holinesse, and righteousnesse before him, all the dayes of our life.

But and if a man,Of concu­piscence. that is often disquie­ted with the disease of concupiscence, and (by reason of the precept of sanctification,How the conscience that is troubled with in­warde con­cupiscence may be quieted. ta­king care to kéepe continence and chastitie) should aske my aduice, how he might quiet his conscience, which grudgeth and accu­seth him: I would perswade him aboue all things, that he subdue the déedes of the flesh, [Page]and put away the prowde prouocations vn­to lustes, both with remedies appoynted for that purpose, and also by such other helpes as are worthie of commendation in that matter. For there be vnlawfull remedies, such as destroy nature, hasten our end, and in short space bring plague and destruction to the bodie. And they are guiltie of mur­ther, and effusion of bloud, which exercise such (I say not remedyes) but poysonings of nature. Those not onely kill the fleshe, but they also ouerthrow, kill, and destroye the whole man. Wherefore, let him first with earnest inclination towards the word of God, fight against the raging of the flesh, by fayth and prayer: and through thys wholsome and excellent remedie, in all that he can, to quench and abate the courage of the same. For he that loueth often and di­ligent reading of the Scriptures, wherein the Godly may heare, how God threatneth his wrath to whoremongers, adulterers, and to suche as are polluted with the like vice: where, on the contrarie part, with libe­rall promises, he gently calles them to re­pentance, comfortes the sorowfull, relieues [Page 70]the afflicted, confirmes the wauering, calles men backe from desperation: such a one hath prepared a strong holde, to suppresse the wickednesse of the fleshe. Likewise, they fortifie themselues with an excellent de­fence, who be at hearing of Sermons, which the Preachers of wholsome doctrine doe make: and heare with willing eares, the wordes of the Gospell, at the handes of the faythfull disposer of Gods misteryes, and of the true Minister of the Church: and doe coutch the same within their heart and mind, and in the same wholy, willingly, and with all their heart repose themselues, no lesse, than if it were the voyce of Christ, here present, or as if it were spoken from out of heauen. The verie same also is wrought, through priuate talke of godly men among themselues, while the worde of Christ, con­cerning the remedies agaynst vice, is plen­tifully frequented amongst them with all wisedome, and while they instruct and ad­monishe one an other: whose companie if we fansie, and with them conferre, méete, and familierly vse, they will excellently wel instruct vs, to withstande sinne with ghostly [Page]weapons. But aboue all, we must without delay, and with all confidence, flie to the ayd and helpe of our heauenly father, who hath both commaunded vs to praye, and taught vs the forme of prayer: And further, dry­uing vs by necessitie to call vnto him, hath made vs to attend for his helpe, hath incou­raged vs by his promise, and also heareth vs at such time as his pleasure shall be, and that in better sort than we our selues can desire. A worthie saying therefore, is that, of the holy man Bernard. Brethren (sayth he) I woulde not haue you doubt of your prayer, but knowe ye, that euen when the worde issueth out of your mouth, then is your prayer wrytten in the sight of God: and it shall bée eyther graunted you, whiche is desyred, or else it is not expedi­ent to haue it graunted. Wherefore, we must call vpon GOD feruently, and ear­nestlye open our Prayer vnto him, when wée be touched wyth the taste of oure e­uilles. For looke euen howe much more greater the daunger and necessitie is, so much the prompter and readier ought our minde be to pray. For the prayers are but [Page 71]faynt, of those which liue in great security, and are troubled with no priuate discom­moditie. Neyther were it requisite by rea­son of our vnworthynesse, that we decysted from praying. But it behoues vs to re­member rather, that God doth retoyce at the name, which Dauid so oft doth attry­bute vnto him: which is, that we truely acknowledge him to be the hearer of our prayers. But and if he shall not in euerye poynt, consent to our demaund, yet whilst we still continue all night in prayer, and be not wearie thereof, he will shewe vs the waye wherevnto he hath called vs: which we must enter into, if we prosper not, nor preuaile in the first, and maye lawfully proue the same, without offending him, if God shall draw vs thereto, by denying our request. Moreouer,Howe to suppresse concupi­scence. to the furtheraunce thereof, we must auoyde such as be peruer­ters of good studyes, all thintisementes to pleasures, flattering, fawnings, vnho­nest games, lashing expences, banquets out of due time, immoderate and conty­nuall drinking, vndecent shewes, songs of loue, wanton daunces, naughtie company, [Page]but especiallye, we must shunne ydlenesse, which is cause, both of these euilles, and of a number mo. For ydlenesse is most de­lectable to the flesh: which delighteth aboue measure in sloth, lythernesse, ceassing from occupation, sluggishnesse, and heauynesse of minde: and it hath a desire to be doing of nothing, and to be voyde of all care and bu­sinesse. Yea, and let the godly man remem­ber, that filthie lustes are chiefly nourished by excesse and ydlenesse:Idienesse the feeder of lustes. for thereof is the fyrebrande kindled, and there is the Oyle poured in and ministred so aboundauntly, as not wythout cause, that wyttie Poet sayde.

For they which be alwaies tyed to some labor or businesse, and neuer be boyde of oc­cupation, doe sildome giue any respit to vu­honest lust. Wherefore it is necessary that with Godly studies, and honest occupati­ons, we continuallye resist the pride of the fleshe, and with accustomed fasting and [Page 72]hunger, (but the same moderate) we bridle the violence therof: and also that with con­tinuall sobriety and temperaunce, we kéepe vnder our laciuious lyfe. Whatsoeuer the deuill shall sugiest, and will vs to doe, the same must we diligently traueyle to shake of, euen with all the expedition we can: and we must neyther wyllingly consent there­vnto, nor yet rest any longer vpō the same, but straite waye slie to the assistaunce of al­mightie God, and poure out our prayers before him, expelling from our minde (as it were one nayle wyth another) euill thoughts, with other thoughts which are better. And let vs remember the sayings and examples of the misticall scriptures, which forbid all filthynesse, and pronownce wrath and punishment, against those which be defiled. Let vs be abashte to commit in the sight of God, (who séeth all things) such filthinesse as we would be ashamed off, if, but our owne companion should be priuie therevnto. Let it come into our remem­braunce, what we professed in baptisme, howe famous conquerours, warryours, and Captaines we would become: and vp­on [Page]victorie gotten, what large and bounty­full rewardes we shall looke for: as eternal tryumph in heauen, lyfe, peace, euerlasting saluation, blessed and heaped immortalitie, with all good thinges. Let vs still beare in minde, the shortnesse and vncertainetie of this lyfe, death in a maner euerye minute to be looked for. Let vs thinke of the last and dreadfull iudgement, of hell, the féends and fire that shall neuer be extinguished. Through remembraunce whereof, the vn­lawfull raging of our fleshe and lustes of the same, maye be abated, and for feare of punishment of our wickednesse, we will kéepe our selues in better order. But and if we preuaile nothing, through all these remedies: if we perceiue our selues to pro­fite little, neyther by the earnest practising of the worde of God, neyther by the conty­nuall company of good and godlye men, by often prayers made to God, nor yet by shunning of ydlenesse, and auoyding the discōmodities, which ensue vpon the same: If neyther by earnest industrie, and studie, by honest labors, godly exercises and occu­pations: if through much hunger, fasting [Page 73]and watching, through sobrietie and tem­peraunce of life: if by thinking vpon the promises and threatninges of God, that if eyther we ouercome, we shall haue euer­lasting ioy, or if we be ouercome, we shall haue eternall payne, we obtayne nothing, we profite and preuayle nothing thereby: there resteth then the shoote anker,Mariage the shoeteanker of concupi­scence. where­vnto we must flie being so called, wythout any scruple of conscience, euen honest and lawfull matrimonye, appointed for them which cannot kéepe themselues continent: and the onely safe remedie, chiefely prepa­red by God for redresse of this euill, accor­ding to the saying:1, Cor. 7. Let euery man take his owne wyfe, for auoyding of fornication: and againe, it is better to marry than to burne. Which thing, the holye ghost doth aduaunce with this notable praise: Hono­rable is wedlock among all persons,Last of He­brues. and the bed vndefiled. Wherfore, he that shall in this sort obey rather Gods calling, than giue eare to mens prohibicion, maye not thinke himselfe to sinne thereby. Naye ra­ther, he sinneth by cloking the matter be­fore men, with a fayned holynesse, by dis­dayning [Page]the matter when God doth call him, by nourishing still his vnlawful lustes and filthie cogitations, and by distayning his conscience. Many godly wryters of our tyme, bewayling the filthy lyfe of Church­men,Corrupt life of Church­men. (for which the whole order of them farde the woorse) haue complayned, & not without cause, vppon the lawe of single lyfe: which by the sincere iudgement of them, haue drawne manye troopes of men to desperation, to the eternall wrathe of God, and to blasphemies. Let vs therefore thinke, and vtterly resolue in our hart and minde, the thing which is most true, (that is to say) that a naughtie and corrupt con­science, can not call vpon God: which is playne, by that saying of Iohn, in his first Epistle and thirde Chapter. If our heart condemne vs not, then haue we trust to God warde: and whatsoeuer we aske, we shall receyue of him. It is a lamentable thing, in such sorte to liue, as thou darest neyther call vpon God, nor yet to put thy trust in his gouernment and defence. Such persons so lyuing without God, and so a­lyenated from a godly lyfe, the deuill doth [Page 74]blinde euery day more and more, and be­wraps them in hainous crimes. For the A­postle testifieth in playne words,Ephe. 4. that blind­nesse is the punishment of lustes. Wherein they being blinded, become voyde of all councell and wytte, but purchase to them­selues punishment and destruction. If Io­seph had defiled himselfe with adultery, he had forgone many gifts of God, and being forsaken of hym, had fallen into manye sinnes. As it happened vnto Dauid, who, besides the adulterie committed with Beth­sabe, added thereto the murther of Vryas hir husbande, that excellent man: and ma­ny other offences committed he.Gene. 6. The Lord opened the Cataractes of heauen, to destroy the worlde with the floude, for the licenci­ous lustes thereof.Gone. 19. With fyre and Brim­stone, he consumed those two Cities, which so raged and shamefully went a madding, in all kinde of wicked lustes. He slue all the Sychemittes, by the handes of Iacobs sonnes, for rauishing of Dyna. He destroy­ed all the Cananites, bicause they were de­filed with incestious lusts: besides the han­ging of their chiefe rulers. For adultery,Leuit. 8. [Page]he consumed. xxiiij. thousande, from among the children of Israel.Num. 25. He brought the whole tribe of Beniamine well néere to an ende, for defiling the Leuits wyfe.Iud. 30. He suffered Salomon, being delighted with lustes of fowle voluptuousnesse, and inchaunted with the intisements of Harlots, to allowe the examples of Idolatrye. Moreouer, a­mongst other things, he deliuered Ierusa­lem (chiefely for this sinne) into the handes of the king of Caldea. To this rule, maye be referred the destruction of Cities and kingdomes, which are rehearsed of Eth­nike Wryters: besides the mutation of common weales, and pitifull endes of fa­mous men. As for example: the rauishing of Helen, was the destruction of Troy: and the incest of Oedipus, appeared to be cause of great euill that happened vnto the citie of Thebes. The kings, for deflowring of Lucretia, were banished out of Rome: and for the wicked acte of Appius the De­cimuir, the common welth was chaunged againe. Very well therfore doth Aristotle, in the first treatie of the Politicals, rehearse by many examples, (which there he allea­geth) [Page 75]that sensuall luste,Sensuall lustes the cause of translating kingdomes. is one of the cau­ses of mutation of kingdomes. At Athens, the sonnes of Pysistratus, for the dishonor they did to a mayde, were driuen out of the citie. And Pawsanias the Lacedemonian Captaine, for y^e like iniury that he had done at Byzance, was cōdemned by the Iudges to die with famine: although he being a victor before, had remoued the Persian ar­mie. Wherefore, bearing away the cala­mities which doe chaunce, not wythout cause to such as be polluted (but yet as pu­nishmentes, whereby God declares hys wrath to the worlde against this sinne). Let vs also, whither we leade a single lyfe, or be maryed, when occasion is offered, remem­ber, howe we haue dedicated our name to our chiefe Captaine Christ,Promise in baptisme. and are sworne to his worde: howe we haue promised to fight vnder him all the dayes of our lyfe: and so let vs manfully set forward to fight. Let vs remember,A prettie saying. that none may be crow­ned but he that shall ouercome, and that none can ouercome, except he fight, nor can fight, except enimies be present, which should prouoke to the battaile. Whose pro­uocation, [Page]what else is it at length, but the séede and occasion of euerlasting glorie: if we yéelde not to temptation, but cleaue to the shielde of fayth, (wherewyth wée destroy all the fierie darts of that euill) and then taking vp the sworde of the spirite, we put the whole armour of God vpon vs. So with a valiaunt courage let vs enter to the battell, and by the Lorde and his strength, let vs stedfastly continue in resisting the assaultes of the Deuill. Endeuor we now, our heartes being made cleane by fayth, to passe the tyme of this our pilgrimage vn­corruptly: and let vs associate our selues, with the number of those,1. Pet. 2. which Saint Peter calleth the chosen generation, the royall Priesthoode, and the holy Nation: that we maye set forth his vertues with a glad heart, who hath plucked vs out of the power of darcknesse, and called vs to hys maruellous light, that he might make vs fit to be pertakers of the inheritaunce with Saints in the light.Rom. 12. Let vs giue our bodies a liuely Sacrifice, holye and acceptable to God, not fashioning our selues lyke vnto this world, but transforming our shape, by [Page 76]renuing our minde, that we may trie what the worde of God is. Let vs seperate our selues from such, as eyther be addicted to the worlde, or be seruants to their lustes: Who like vile bondslaues, beare the yoke with vnbeleuers, and reioyce at all filthie talke, refusing not to serue and flatter for suche men, as were conuenient that they them­selues should haue power and dominion of, as Lordes ouer seruauntes. Let vs learne our sanctification of our Mayster Christ: whose doctrine, what else doth it teach than repentaunce, than sound and liuely fayth in Iesus our Sauiour, than mortifying of our flesh, denying our owne selues, contemning of the worlde, dispising of all things, which eyther in the flesh, or in the worlde, displease God: & by the same christ our sauior, learne to obtayne eternall lyfe. Which, as here we lay holde of by faith, so in that blessed re­surrection, and redemption of our bodyes, (which we waite for) we shall fully,1. Tymotb. 1. glori­ously, and perfitely inioy. Let vs nowe so finishe the whole course of our lyfe, as we may to the last breath, obserue charitie, pro­céeding forth of a pure hart, good conscience, [Page]and fayth vnfayned: which is the finishing of the commaundement. And aboue all things, let vs endeuour, to kéepe the vnitie of the spirite one with another, through the bonde of peace: that contention being taken away and abholished, as much as is possi­ble, we may all togither speake one thing in Iesus Christ, and thinke one thing in him, in whom onely we increase in godly agrée­ment and consent of friends: & by wearing out with voluntarie forgetfulnesse, the iniu­ries done vnto vs, we maye loue euen our enimies, as the Lord hath commaunded vs, and prouide to our power, both for the safety of their bodyes, & saluation of their soules.

From hence,The meanes of true qui­etnesse. shall that ioy in the holye ghost abounde, and a quiet conscience shall lighten the minde. Hereof it commeth, that when at any tyme, our minde is eliuated with any godly studie, continuing stedfastly in prayer: our communication with God, becomes so pleasaunt and delectable, that, in maner, forgetting our selues, and taking verie little care for the bodie, we neyther passe vpon sléepe, nor desire meate, nor yet séeme at that instant to liue amongst men [Page 77]in the earth, but hauing attayned (as it were to immortalitie) we may séeme, after a sort, to be in company with Angels. Here­of bréedeth so great a quietnesse and securi­tie, as the day of the Lord, which to the wic­ked, shall become fearefull and terrible, to vs shall be thought ioyfull, luckie, prospe­rous, and happie. And at the approching of the same, let vs lift vp our heades, and looke vp, bicause the fulnesse of our redemption then draweth nigh. For from them, which haue the testimonie of a good conscience, and (being sealed with the holy spirit of pro­mise) beholde the pleasaunt beautie of the sonne of righteousnesse, not with sadde, but with chéerefull countenaunce: and desirous­ly, with a ioyfull minde, let in by the win­dow of the hart, the shining beames of the worde of God: from such, I saye, doth the pleasaunt taste of eternall life (which they perceyue, while they liue here) wype away all griefe and sorow, and ingendring a con­tempt, of the most vaine vanities of thys worlde, bringes into them a most delectable ioy: but the same ioyned with desire of put­ting of mortality. For as euerlasting life, is [Page]all wholy,Of eternell life hauing beginning in this life. perfected in the immortalitye to come: so is it (at least wise) begunne in this present lyfe.

But how may we attaine to that desired knowledge, of perceyuing what maner of life that euerlasting life is: which with such vnspeakable & vncredible pleasure, draw­eth the minde to God? and what kinde of taste hath it among the Saintes, that con­straynes the children of God, to haue such great desire to attaine to heauenly thinges, before they be discharged of this mortall ta­bernacle of the bodie? I will recite the wordes of Saint Augustine which do make this matter that we séeke for maruellous plaine vnto vs. If the raging of the fleshe, (sayth he) be at rest in a man: the imagina­tions vpon the earth,August. of the feele of eternal life. water, and ayre, be at quiet in him, the heauens still, and the verie soule it selfe, be at rest in it selfe, and go be­yonde it selfe, not in déepe cogitation of it selfe: if he be quite voyde of dreames and imagined reuelations: if euerie tongue, euery signe, or other transitory thing what­soeuer, be altogither at quiet: (forasmnch as, if a man giue eare, all these things, doe [Page 78]say: we our selues haue not made our sel­ues, but he made vs that abydeth for euer. Which being sayde, if these thinges then whishe, bicause they lifted vp their eare to him, that made them, and that he alone may speake, not through them, but by himselfe, to the intent we may heare his worde, not by the voyce of the fleshe, nor by the voyce of an angell, neyther through the sounding of a clowde, neyther by obscure questions of similitudes: but euen him, whome in these thinges we loue, himselfe without these things let vs heare: euen as at this instant, we stretcht out our selues, & with our raui­shed cogitation, attayned to euerlasting wisedome which resteth vpon all thinges.) If this shall be continued (other imagina­tions, which be farre incōparable to these, being withdrawne) and onely this imagina­tion, rauishe, swallow vp, and repose the be­holder thereof among inwarde ioyes: that such maye be the life eternall, as was thys present moment of vnderstanding him, to whome we haue lifted vp our heartes: Is not this as much as to enter into the ioy of thy Lorde? Wherefore, the same Saint [Page] Augustine, in the last booke of his confessi­ons, adioyned this prayer therevnto. O Lorde GOD, giue vs peace, for all things hast thou shewed vnto vs: both the peace of rest, the peace of a quiet conscience, and the peace of eternall rest: for all this beautifull order of things very excellent, shall passe a­way, when the measure of them is fulfilled, and the morow after becommeth y^e euentide in them. And the same is eyther the seuenth day or euentyde, and hath no Sunne going downe, bicause thou hast sanctified it, for an euerlasting continuaunce: that whereas thou, after thy most excellent workes, didst rest the seuenth day, (although thou wert at rest when thou madest them) the same might be declared to vs by the voyce of thy booke, bycause we also in thée, might rest in the Sabboth of eternall lyfe, after our la­bours, which be very good also, for that thou hast appoynted them vnto vs.

To this inestimable ioy, which this holy man, most desirous of the immortalitie to come, hath trimly discribed in his bookes: to this perpetuall vacation after labour, which shall bring such a rest with it, as is to bée [Page 79]wished for, with all prayer: To that most blessed kingdome of ioy, wherein dwelleth both righteousnesse & peace: To the heauen­ly Countrie, to the felowship of Aungels, to the most pleasant companie of Saintes, in euerlasting life to come, (by the only me­ditation and remembraunce whereof, wée conceiue an incredible delight in our mind, and ioyes pierce our secret breast.)Why the holy elect do so vehe­mently de­sire to leaue this earthly habitation. To all these thinges I saye, doe all the children of God desire, with longing sighes speedily to attaine: and with feruent wishes, wayte to haue that same their small taste of euerla­sting life, to be fully finished and perfected: which thing, the tumultes of the fleshe, at­tempt to interrupt, and the temptations of Sathan, labor here to destroy and to plucke from vs. For this frayle body, being cor­rupt, is heauie to the soule, and this earthly mansion, kéepeth downe the vnderstan­ding, which is loden with cares. And here­vpon came that exclamation of S. Paule, Rom. 7. who tooke it grieuously, that his bodie wan­dred here in a straunge Countrie, as a ba­nished man, saying: O wretch that I am, who shall deliuer me out of this bodie sub­dued [Page]to death. Againe: I desire to be loosed and to be with Christ.Philip. 1. For the naturall cor­ruption in man, which is, as it were the roote of all sinne, no man hath had any hope to plucke vp quite by the roote, or to ridde himselfe from the same in all respectes, till death onely by reducing the flesh into dust, at length shall remedie so huge an euill. Herevpon the feruent desire of the crea­ture, abydeth longing, that the sonnes of God may appeare. And we our selues al­so,Rom. 8. which haue the first fruites of the spi­rite, mourne in our selues, desiring to bée put on a newe, and wayte for the adopti­on, which is the redemption of our bodie: that the creature, subdued to vanitye, shoulde be deliuered from the bondage of corruption,2. Collos. 5. into the glorious libertye of the sonnes of God. For euen then, at the re­surrection of the iust,The felici­tye of the Saintes in life to come. and regeneration to come, shall sorow, griefe, anguish, sicknesse, affliction, occasion of sinne, yea, and sinne it selfe haue an ende. Then shall immortality swallowe vp mortalitie: vncorruption, de­uoure corruption: and perpetuall ioy, con­sume the bitter calamities of this trouble­some [Page 80]lyfe. At that time, there shall come to the godlye societie of the elect, so manye as euer from the first beginning of y^e world, of all ages, are ordayned to euerlasting life: and they togither with the Patriarks, Prophetes, Apostles, Martyrs, Virgins, Confessors, and with the holye Aungels of God, shall contynually sing: Halleluya, and with ioyfull voyce, shall attrybute ho­nor vnto the king of heauen.Psal. 35. There shall they be satisfied with the plenteousnesse of Gods house, and shall be filled with the ry­uer of his pleasures. There (death being swallowed vp to victorie) they shall behold the visage of his glorye, with vncouered face, which the Aungels in heauen are glad to looke vpon. They which here did sowe in teares, shall there reape with gladnesse. They shal not hunger nor thirst any more: neyther shall the Sunne or any heate lyght vpon them, bicause the Lambe,Apoc. 7. who is in the midst of the throne, shall both gouerne and leade them to the liuely Fountaynes of waters: and bicause also, God hath cléerely wyped from their eyes all teares. For, as it is here wyshed for, desired ear­nestly, [Page]prayde and longed for, from the very hart: so there we shall lay holde of it, take pleasure of it, praise and magnifie it. Here we are at strife, and continuall warre with most cruell aduersaries, suche as conspire our destruction: there the crowne of righ­teousnesse is brought by the Lorde, to the victor, that hath fought a good fight, y^e hath finished his course,The re­warde of the iust. and that hath kept his fayth. There, there is decréed a most ample tryumph of ioye. There, are the temporall labours recompenst with the chiefest re­warde of Gods house.Psal. 83. Who therefore will not cry out with the Prophet: How amia­ble are thy dwellings, thou Lord of Hosts. My soule is wearie and wasteth, with lon­ging after thy habitation. Blessed be they (O Lorde) which dwell in thy house, for they shall euermore praise thée. There, shall they beholde that vnsatiable beautie, and being inflamed with perpetuall loue there­of, shall neuer cease from lawde and praise. When can he be destitute of that peaceable quietnesse of minde, which continually day and night, is thinking vpon these celestiall and immortall things, and which fixeth all [Page 81]his minde, care, and cogitation, in conti­nuall contemplation of heauenly matters. Howe can he be out of quiet, who with ve­hement sighes, & excéeding prayer, labours to come to that blessed countrie, where the saintes be pertakers of lyfe eternall, and truth immutable: and who, euery day, doth indruour to vnburthen himselfe somewhat of earthly cares.

The very right way therfore (in my opi­on) doth he take to the true tranquillitie of the minde,True tran­quillitie of the mind res­teth in the sure confi­dēce in christ, in the testi­monie of a good consci­ence, and in the liuely hope of eter­nall life. who hath Christ to be his rocke and foundation, and with stedfast faythe cleaues vnto him: & he being indued with a perfite perswasion of Gods good will to­wardes him, purchaseth the testimony of a good conscience, by performing the whole course of his life, both godly, iustly, and so­berly: and who both in minde, inuocation and confession, cleaues so throughly to the true christian Church, (whereof the sonne of God is President, the Aungels are pro­tectors, the holy spirite is the sanctifier, the godly and elect of euerye age are the felow­ship) as he is a verie member of the people of God, and of the misticall bodye, whose [Page]head is Christ: and doth not onely hold fast the liuely hope of eternall lyfe to his last ende, but also increaseth euery day, by pro­céeding from one vertue to another. For the expectation of the children of God, who with a right passage and couragious sto­make, (as to a prefixed signe) go forwarde to the rewarde of their heauenly vocation, cannot be deceyued: if the same leane vpon the sure foundations, of eternall election, of the precious redemption, & of the promise of God. For euen as God of his méere loue, which he poureth into the hartes of vs, by his spirite, hath adopted vs to be his children: that a certaine wonderfull great­nesse of loue, being styred vp in oure mindes, by the knowledge therof, the same might waxe more vehement, towardes our most mercifull God: and also by sending downe his sonne, hath performed our re­demption, and as touching the firme pro­mises of eternall life, hath determined the heritage to vs: So likewise he by his om­nipotent power, finisheth the worke of sal­uation begonne in vs, if we wauer not, but stande stedfast in faith. Let vs therfore call [Page 82]vpon the Lorde, to poure into our mindes the gift of fayth, and daylie to increase the same, being begonne in vs: that in asking, séeking, and knocking, we maye receyue, finde, and haue it opened vnto vs.Iustifying by fayth. For the iustification by faith, from whence the true quietnesse of the minde doth growe, and by which accesse with boldnesse to the throne of Maiestie is assigned vnto vs, and by whose helpe and defence, we are brought to this grace, wherein we stande, and boste our selues vnder the glorie of God, is after Saint Barnardes opinion,S. Barnard. as it were a mid passage, from eternall predestination, vnto the magnification (as he calles it) to come, by which we ascende to the heauenly Ieru­salem, the Citie of the lyuing God, to the innumerable company of Aungels, to the congregation of the first borne Sonnes, which are written in heauen, to the spirites of the iust and perfite men, and to God the iudge of all men, and to Iesus the Media­tour of the newe Testament: where we being blessed, shall inioye euerlasting lyfe.

Since all Scripture preacheth vnto vs,Of true trā ­quillitie of minde in time of af­flictions. that these things, must with true and cer­taine [Page]perswasion be beléeued, and denoun­ceth against the vnbeleeuers, payne and e­ternall death: why are we discouraged in our mindes, if miserie assayle vs? why doe we lowre and lament, if but easie aduersity come vpon vs? why doe not excellent per­swasions, take so good roote in vs, that we contemne and weare out afflictions of time present, by conferring the same with lyfe to come, which is reserued for vs? why are we not so armed with the continual studie, of most blessed immortalitie, which is loo­ked for, and with sure hope of that most happie kingdome: that whatsoeuer shall chaunce, we beare it both paciently and quietly? If the longest age of oures, being compared with euerlasting life, can scarce­ly be counted one minute, why regarde we not those transitorie things, as matters of no effect, which may easily be abidden: set­ling our minde farre beyonde afflictions, vpon the good things eternall, which tarie looking for vs? And why waighe we not downe this light affliction, that indureth but for a season, euen onely with the ear­nest thought of the felicitie to come. Of [Page 83]our momentany and light affliction, spea­keth Saint Paule,2. Colos. 4. iudging that it bréedeth in vs, a wonderfull and excéeding waight of glorie, while we haue not regarde vnto the thinges which are séene, but to those things which are not séene. For the things which are séene, are temporall, & the things which are not séene, are eternall. For by affliction, are good men throughly tryed, as Iobe and Tobias were: or else euill men therby are corrected and amended: as Manasses and many other kings of Iuda. Where should either the vertue and power of the spirite, be so euidently perceyued, or the noble and excellent vertue of pacience, giue so splendent a shew, or fayth haue any earnest exercise, if the Saintes shoulde be strayned with no miserie? For euen as the starres doe shyne in the night, but in the day time they lie hidden: euen so, true ver­tue, wering bewtifull by temptation, doth (as yron with vse) shew in aduersitie what force it is of, which otherwyse in tyme of prosperitie, laye hid in secret. And howe should euill men forsake their earthly de­sires, relinquish, and cast from them their [Page]wicked deuises, if no such thing should hap­pen, whereby they may be ledde from loue of the worlde, from generall flattering of themselues, and from their naughtie and sinfull custome? For as the Phisition, bin­deth him fast that is vered with a frensie, stirres him vp that is troubled with the dis­ease of Lytharge, putteth them both to vex­ation, and yet loueth them bothe: being not onely desirous to restore health vnto them both, but also applyes verie diligent­ly his whole arte & studie in curing of those things: euen so God, although he be sharpe in punishing, yet doth he most louingly, by such meanes, procure saluation vnto hys elect.Deut. 29. Wherefore, Moses reckneth afflicti­on in steade of benefite, when he thus spea­keth to the children of Israell: But thys also (sayth he) waigh thou within thy heart, that euen as a man chastiseth his childe, so doth the Lorde thy God correct thée, that thou mayest walke in hys wayes and feare him. After like maner doth Dauid, in this sentence following,Psal. 119. extoll the cha­stining of the Lorde, as a speciall benefite vnto vs. It is good for me that thou hast [Page 84]humbled and afflicted me, whereby I may learne thy statutes.Why God doth suffer his elect to be tormented by the wicked. But why doth GOD many times suffer his elect to be afflicted by the euill and wicked? Truely, they which be most holy of all, commit something eue­rye day worthy of punishment. For, not so much as in the fleshe of the very children of God,Rom. 7. there abydeth anye thing that is good: but in them, is concupiscence of the fleshe against the spirite: and they are so chaunged into a newe creature, as neuer­thelesse the olde man is not vtterly shaken of. They may referre that saying of Iohn to themselues as well as to others: if we saye we haue no sinne, we deceyue our selues, and there is no truth in vs. For euen the verie thought of the heart, is in­clyned to euyll, if occasion be ministred therevnto.

There is no such prerogatiue giuen to the Saintes,The elect not free from sin, but rather prone to euil. so long as they liue in this light, (if they remember their owne frailtie and weaknesse) to make them thinke, those common prayers of the Church: (as Lorde forgiue vs our trespasses: washe me more and more: And enter not into iudgement [Page]with thy seruaunt:) that they pertaine not as well to them, as to others. Wherefore the Lorde béeing a righteous Iudge, by his iudgement, correcteth first his owne house­holde, bringeth them into the way againe, and admonisheth them to call vpon him for helpe, least they should be condemned with the reast of the worlde. And euen as euery beast that is striken with lightning, turneth his face towarde the lightning: so likewise, if the houshold of God will haue regarde to God when he pleaseth them, he will compell them also to haue an eye to him when hee strykes them, according to that saying: when he slue them,Psal. 77. they sought him, and turning back, they called to remembrance, that God was their rock, and the high God their redéemer. But and if the afflicted hous­holde of God, will from thence forth, dili­gently séeke after their God, with sighings from their heart, and with righteous and pacient mindes, will abide, wayting for his secrete councell, their lamentation shall en­ter into the eares of the Lorde of Sabaoth: who pluckes them out of their aduersaries handes, that he may learne them to depend [Page 85]onely vppon him: reuenges them also at length of their very enimyes, if they scorne them: and the rod of punishment (which they execute, not so muche for their office sake, as for pride, chalenging to themselues more than is right) oftentymes he throweth into the fire.

But to comprehende the whole summe of the matter vnder one conclusion,The chiefe causes why God sende affliction to the iust. and to drawe toward the ende of our purpose, with a compendious alleagement of causes: I will briefly recyte the chiefe matters, why God doth often vse his elect to the Crosse, and to afflictions.

He sendeth aduersitie vpon them,The first cause. to the ende, that they féeling the greatnesse of gods wrath agaynst sinne, maye altogither sée, how base they be of themselues: acknow­ledging also the guile of their owne spirite, may perceyue howe farre they be from dy­ing to themselues, and from liuing onely to the glorie of God. Very often doth subtile securitie, ydle féeblenesse, craftie hypocrisie, flattering loue of a mans selfe, secret pride, and close contemning of God, créepe into heartes of the Saintes: all which through [Page]affliction, as with fire, must be burned and boyled out. For God is a iealous God, and desires to be loued in déede, and to be wor­shipped with all the hart. He loueth nothing that is fayned, nothing that is counterfeyt: but all things,Why God sheweth himself an­gry with his elect. which be sincere, vnfayned and liuely. For this cause he doth shewe himselfe angrie with his elect, and bringes troubles vpon them, that they being con­trite in hart, may beginne to mislike them­selues, and to shake off their olde slouth, fée­blenesse, securitie and dissimulation: and so remembring their infirmitie, maye from thenceforth be earnestly bent, to praye to God, and more solicitus to liue a godly life. For as salt preserueth fleshe, that it doe not putrifie, and the drawing playster, sear­cheth and purgeth that part of the bodie, which is sore, least through corrupt matter it pine away: and as the hote yron, béeing put therevnto, burneth out and consumeth, whatsoeuer shoulde hinder the recouerie thereof: so doth tribulation (least we should waxe rotten in the filthynesse of sinne) drawe vs backe from the renuing of sinne, taketh away the delight of resting in euill, [Page 86]quencheth the fire of lust, and easily pluc­keth out of a good heart, whatsoeuer is an impediment to the good health of the mind.

Moreouer, through miserie,The second cause. God calles away his elect from the loue of this worlde, wherein they haue proufe and experience, onely of troubles and disquietnesse: who béeing drawne away before, by the flicke­ring intisementes of creatures, he now lea­des them back againe, to the loue and wor­shipping of him their Creator. And he so in­flames thē with a desire of celestiall things, as they trauell to come to the euerlasting and blessed countrie of heauen: and all the whole course of their life here in earth, to muse vpon nothing else but vpon the lyfe celestiall. For euen as, by long boyling of golde, which is throwne into the Fornace, any other corrupt thing mixed therewith, is tryed out, and taken away from it: lyke so, through trouble and aduersitie, both the delight we haue in creatures, the flattering we make of our selues, the confidence we haue in men, and whatsoeuer else is not pure, vanisheth away and is put from vs: and the minde thereby wholy bent vppon [Page]God, of whome it wayteth to obtaine a quietnesse. Wherefore, it is not without a cause that iudgement beginneth first at the house of the Lord: when as the harts of the Saintes, being by this meanes made ply­aunt, lyke waxe, are become of righter iudgement and of better minde. Which thinge, in times past was signified, by that, when as God so would, that all the borde­rers vpon the children of Israell, should be enimies vnto them.

And as well these priuate miseryes and infelicities,The thirde cause. as also publike calamities, be, after a sort,Publike calamuies the voyce of the lawe. the voyce of the lawe, and more sharper Lessons, than any Sermons, that the Ministers can make in the temple con­cerning repentaunce. For they chiefly a­boue all other things, make the greatnesse of Gods wrath, and hatred agaynst sinne, to be apparaunt to vs, whereof, no vtterance of mouth, is able so much as to make a sha­dowe, much lesse expresse it plainly. For these bring to passe, that a mā forsaking his owne strength, runnes with true inuoca­tion and confession of his owne imbecillitie and weakenesse, vnto Gods diuine succour. [Page 87]These, when we fall, admonishe vs of our dutie, and that we giue from thence forth a greater héede, and resist with a more vi­gilant eye, the temptations of Sathan, the desires of the fleshe, and the intifementes of the worlde. These, strike men with feare and dread, that when an example of others is layde before their eies, it may cause them to remember what themselues should be a­fearde of: and so hauing experiment by o­thers, may be framed more slacke to com­mit sinne.

Moreouer, the Lord, by causing his elect,The fourth cause. through affliction, to become subiect vnto him, teacheth them true obedience, instructs them to pacience, and invres them to bée plyant to his will with a quiet minde. For,The diffe­rence of induring trouble be­twene good men and euill. in the induring of trouble and miserie, there was woont alwayes to be a great difference betwéene the godly sort, and the vngodlye. For as the couragious horse, shewes by his prauncing, and all other tokens of fierce­nesse, howe vnwillingly he abideth his Ry­der, yea, he throwes him off, if he can, and yet neuer thelesse is brought vnder will hée or no: and as the gentler horse, more quiet­ly [Page]suffers his Ryder, turnes what way so euer he appoyntes him, and lettes himselfe be tamed: Euen so the wicked, when God doth try them with miserie, with pensiue­nesse, and with aduersitie, they spurne a­gaynst it, although they nothing preuaile: and being impacient of their misfortune, make resistance all that euer they can. But the godly sort stoupe to God, suffer them­selues to be ruled, and with all humblenesse of minde, yéeld to the will of God. Through which it commes to passe, that as the one sort, reapes no fruite through their impaci­ence, so the other by their sufferaunce, de­part with excéeding great profite and com­moditie. For as the Sunne hardneth myre, and yet melteth waxe: euen so, in a maner, doth affliction make good men become the better, and euill men the worse. The godly men therfore, do paciently indure the whol­some and fatherly kinde of correction of our heauenly father: They beare whatsoeuer God layeth vpon them, with a true submis­sion of mind. They dayly take vp the crosse, which God hath appoynted for them. They perseuer stedfastlye, in suffering of these [Page 88]things, till they haue made an ende of thys lyfe. They desire by prayer, to be deliuered from vengeaunce and punishment, but not from good instruction: From the furie and wrath of God, not from his iudgement: ac­cording to that saying of Ieremie: Iere. 10. Correct vs, O Lord, in thy iudgemēt, not in thy dis­pleasure, least thou breake vs to powder, and so we become nothing. Poure out thy wrath vppon people that haue not knowne thée, and vpon Kingdomes which haue not called vpon thy name.

The elect doe know, how Christ hath in euerye one of his members, as it were a certaine quantitie, and measure of trybu­lation, which they must abyde: that the members may be made apt for their head. They are not ignoraunt, howe that saying of Saint Augustine, is most true:Augustine in his booke de peccato­rū meritis. The thing which thou sufferest, and wherfore thou mournest, is a medicine to thee and not a punishment: a chastysing, and not a condemning. For euen as the Musitian strayneth his strings, and yet he breaketh none of them, but maketh thereby a swée­ter and better concorde: So God, through [Page] [...] [Page 88] [...] [Page]trouble, destroyes not those which be hys owne, but makes them better, and more plyable, vnto fruition of the lyfe to come. And as y^e Mason heweth out stones, which he maketh fitte for building of his house, graues them and squares them, before he laye and ioyne them to the building: euen so through affliction doth God turne, trye, exercise, and prepare before hand, his elect, with whome, as with liuely stones, he hath purposed to builde the habitation of God. He siftes them, as corne with a Fanne, winnoes them from the chaffe, and puttes them aside into his Cheste, before he laye them vp in his heauenly Barne.

Besides this also,The fife cause. the godly doe not per­ceyue the vertue and benefite of the worde, but in time of temptation: Naye rather, when they liue in peace and securitie, they haue small regarde to godlye Sermons: they heare not the voyce of their God, with such feare and trembling as they ought to doe. But when temptation commeth, then at last, they beléeue those things to be true, whereof they were warned before by the word. Then doe they stirre vp their minds, [Page 89]to the feare of God. Then, at length, doe they heare the wonderfull sayings of God with a wylling heart, and then doe they tremble with great reuerence, at his word. At that time, they be appointed to beholde the excellent vertue of the worde, how in it onely, is set forth the greatest consolation, both to the sick, afflicted, miserable, and de­stressed people, and also the onely hope and safetie of them which be departing thys lyfe: at which time, al other things contay­ned in heauen and earth, do forsake a man, neyther bring they any maner of helpe and succor vnto him. Which worde, they lightly estéemed before, when they were in health, and a loft in prosperity, being pampered vp with aboundaunce of things, according to their desire.

Besides these causes,The six [...] cause. we maye also ga­ther many times (by the euils which God sendes vpon vs) the good will of our most mercifull father, receyuing as it were a testimonie of Gods fauour towardes vs, and gather thereby, a token of our election. Because, when God doth afflict his chosen, for their desert, be chastiseth them commō ­lye, [Page]by the handes of the wicked, not vnder the name of due desert, but for thinges which they haue done righteouslye: that euen by the oppressors themselues, they may reape comfort.Tranquillity two wayes to the godly. Through whom, tran­quillitie to the godlye sort, happinesse two wayes. Eyther, for that the iniuries of the euill men, haue no further successe: eyther bicause the godly, be nothing disquietes therewith. For although the vngodly, doe of set mischiefe, of naughtie hatred, and of vniust furie, waxe cruell for a time, against the seruantes of God: yet doe they quickly perishe togither with their threats and tor­mentes, and are cleane consumed to no­thing: or else, God giueth secretly by diuine inspiration, such sufficient strength vnto those his elect, which perceyue with them­selues, that the feare and confidence in God still remaines with them, as they are readie with a good courage, to suffer what­soeuer to his maiesty shall séeme méete and expedient.

Adde moreouer,The seuenth cause. that God sendes aduer­sitie to his elect: Bicause whom he loueth, them he calleth forth to suffer tribulation, [Page 90]that he maye haue a tryall howe they be affected towardes him, what certaine loue they beare him, and what stedfast confi­dence they haue in his goodnesse.Gene. 22. Hereby he throughly prooued the faith of Abraham,Iob. 1. the pacience of Iob. Hereby he tried,Deut. 13. whe­ther the Israelites loued him inwardlye with all their hart, and with all their soule: as outwardly they profest him with deuout holynesse.

Againe,The eight cause. God doth sometime bring his chosen in perill of death, and in extréeme hazarde, both of life, and losse of all their substaunce: that when,Why the godly are brought to extreeme perill. through his onely assistance, they haue escaped all daungers, contrary to their owne expectation, and are restored againe to safetie, (which thing they neyther thought would come to passe, nor yet hoped for the same) that then he maye cause them, to be the more forwarde, both to honor and aduaunce the name of God, and to repeate his benifites in euerye con­gregation. For how much greater the daū ­ger is, so much the more ioye, is woont to be had after deliueraunce. That then also he maye kindle others, by their examples, [Page]both with one mouth, to tell out the bounti­full goodnesse of God, and also to looke sted­fastly for his succour in the tyme of their aduersitie. From thence issueth out that sacramentall vowe, of the godly, which in the midst of trouble is pronounced:Psal. 21. I will shew foorth thy name vnto my brethren, and in the midst of the congregation will I prayse thee. Thence commeth it, that they so deaseably performe the vow, which they haue made: as for ioy they conceyued, by the sodaine and vnexpected deliueraunce, they vtter out that sentence so full of exhor­tation and inuttation of others, to the extol­ling and publishing of Gods name and his excéeding mercie. Ye that feare God (sayth the Prophet) prayse him. Psal. 21. Glorifie hym all yee seede of Iacob. Let all the genera­tions of Israell feare him: for he hath not shunde nor dispisde the prayer of the poore: Neyther hath hee turned his face from me, but vvhen I cryed vnto him he heard me. Of thee shall my song be in the great congregation, and my prayers will I make in the sight of them that feare him. For there is nothing that more stirres vp [Page 91]the Saints to magnifie God, than when he inclines his eare vnto the prayers of the poore destitute, and so mercifully beholdes the supplication of the afflicted.

Lastly: God is wont to put his elect,The ninth cause. to the will of the worlde, and laye them be­fore the crueltie of most wicked tyrants, that he may, as it were boste foorth before the worlde the vertue of his spirite, where­with he hath armed the Saints: who migh­tily contemne all earthly things, in respect of heauenly, as well for a testimony and renowme of Gods goodnesse towardes his elect, as also to beare a certaine tryumph ouer the Prince of this worlde, that the weaker elect, maye be made stronger, and the crueller wicked sorte be confounded. These men, by their bloud, beare open testimonie, both of the good vertues which remayne in the Saints, while they yet liue here, and eke of those good things which are to come hereafter. And of verie right, doe they obtaine the name of Martyrs, who for defence of the gospell, and maintenance of iustice and innocencie, esteeme the ter­rible broyles of the worlde, (which are ray­sed [Page]vp bicause it cannot away with preach­ing of the worde of God) as a thing of naught: and contemne, and settes little by the threatning concourse of Kings, and whisperings of Princes, against the Lord, and against his Christ: and by no torments can they be drawne away, and made with lesse will, courage, or chéere, to professe the truth vnto their last ende. Wherefore, by the continuall remembraunce of such cau­ses, as mooue the Lorde, to bring afflictions and troubles vpon his elect, we shall be in­couraged to beare all things that shall hap­pen, both with a pacient and quiet minde: and eyther to reioyce, if in defence of righ­teousnesse we be vnrighteously punished: or else take occasion, if we be iustly, and of due desert chastised, to correct our maners, and amende our lyfe thereby. Let it fall to oure remembraunce, that as a woman, which lyeth in labour, féeleth great anguish in hir whole body with the trauell, but af­ter she is deliuered, and hir childe come in­to the worlde, is not onely eased of hir paine, but also taketh singuler ioy and plea­sure, by forgetting hir former trouble: [Page 92]euen so affliction, which at first is woont to séeme sharpe and bitter, yet at length, it ac­custometh to worke ioyfull and merrie endes, with delectable fruites of pacience.

Let vs neuer ymagine in our owne opi­nion,That there is no fortune but all thing be rightly gouerned by the omnipo­tent power of God. that there is eyther chaunce or for­tune, and so suppose things happen by easu­altie and at all aduenture: (although no re­ligion as may appeare forbids those wordes by fortune or chaunce to be vsed in phrase of speach when thinges come to passe) nay, but let vs thinke and perswade with our selues, that there is a God: and iudge for a suretie,1. Kin. 2. that all things by his councell and prouidence, are excellently well gouerned. It is the Lorde, that appointes vs to death, and restores vs againe to life. He carieth vs downe to hell, and bringeth vs from thence againe. The Lorde maketh both the poore and riche. He exalteth the humble, and casteth dewne the high lookes of the prowde. Through him, kinges doe beare rule: and by him, kingdomes are tran­stated, from one Nation to another, for their wrongs and contumelies, and for their riches compassed by fraude and guile. [Page]Without the will of our heauenly father,Math. 10. our sauiour affirmeth in the Gospell, that so much as a sparrow, doth not light vpon the house top, nor that a heare falleth from the heade, but by his prouidence. And what carefull foresight the Lorde hath towarde his elect, he himselfe, doth plainely signifie vnto vs, in these wordes of the Prophete Esay. Esay. 46. I haue borne you (sayth he) from your mothers wombe, and brought you vp from your birth till you were growne, and the Church will I beare vp in hir last age. I haue made you, I will also nourishe you, beare you, and saue you. Wherefore the Lorde is angrie, when we flie to the succor of man, leauing Gods helpe. Which thing, we may well perceyue, by the saying of the sayde Prophet: An Egyptian is a man and not God, their horses are flesh, and not spi­rites: and so soone as the Lord shall stretch foorth his hande,Esay. 31. then shall the helper fall, and he also that looketh for helpe shal perish, and both togither be consumed. Let vs learne therefore, with great trust and con­fidence, to wayte for the assistance of God: and onely to respect what his will and plea­sure [Page 93]is: to endure also with a quiet minde, whatsoeuer his heauenly prouidence most graciously shall assigne vnto vs.

Let vs follow the councell of that holye Martyr Cyprian, who instructeth a godly minde,Euilles turnde to our benefit. howe he should turne euilles (aswel those which be ingraffed in the verie nature of man, as those which by other accidents happen vnto him) to become an instrument of glorie. For thus he wryteth.Cyprian. Is any man ransackt of his substaunce, either by warre, shipwracke, or by robberie? Let him not de­uise by and by, to repayre his losses, by naughtie and euill practises: but thus let him say with him selfe. It is the Lorde that prooueth me, and shall I not loue him from the bottome of my hart? It is euen he him­selfe that gaue me these things, and he him­selfe it is that hath taken them awaye a­gaine: blessed be the name of the Lord. Let him giue thanks, for that he receyued them of Gods bountifull liberalitie: and let him also giue him thankes, bicause they be ta­ken away againe for triall of his fayth. If he shall thus say with the same minde and will, that holy Iob did, he shall with him al­so [Page]reape a rewarde. For the Lorde regar­deth not how much a man looseth, but how paciently he beareth the same. Like as he hath not respect to the quantitie that a man giueth to the poore, but with what will and intent the same be done. Hast thou one one­ly sonne, whome thou louest, and sodayne death doth depriue thée of him? or doth the plague take frō thée thy best beloued spouse, thy children, and thy friendes? take it pa­ciently and saye: So it séemed best to the Lorde, and so peraduenture it was expedi­ent for vs and ours: the Lordes name be blessed therefore.

There be also certaine diseases,Tranqui­litie in all sicknesse and diseases. whiche are of no lesse terrible paine, than the cru­eltie of any tormentors: As the Plurisie, the Sciatica, the Goute, the Stone, the Paulsie, the sorenesse of the raynes and bladder. If any such griefe happen vnto vs, let not our mindes be mooued to impaci­ence, least our tongue also breake out into blasphemous wordes. But let him that is troubled, saye with blessed Dauid, and with Hely the Priest. It is y^e Lord: Let him doe whatsoeuer séemeth good in his owne sight. [Page 94]So shall we turne those euilles, which are not come vpon vs for professing of Christ, not onely to be a crowne of rewarde vnto our selues, but also to be extended to the glorie of Christ: and peraduenture bring to passe, that the Lorde, through our pacience will tender vs, and either take away quite, or else mittigate our paine and torment. But and if we be not eased thereof, yet by suche meanes, we shall cause the thing, which before was intollerable, through our impacient minde, nowe by our quiet indu­ring to become more tollerable.

Let wicked murmurings therefore in time of aduersitie,No mur­muring in aduersitie. be remooued from vs, which be full of desperation and mistrust, and most euident tokens of peruerse opini­ons, according to the excellent iudgement of this graue wryter. Let vniust complay­nings agaynst the Lorde be reiected farre from vs. Let vs subiect our selues vnder the mightie hande of God. Lette vs re­ceyue his gentle correction, with a quiet minde, who hath neuer suffered vnpuni­shed such wrestling as hath béene agaynst his ordinaunce and appoyntment. Let ene­ry [Page]man, that is full of paine, trouble, and miserie,Mycheas the last chapter. say with the Prophete Micheas: I will beare the wrath and indignation of God, bicause I haue sinned against him. And with Daniell: Danyel. 9. To thée Lord, belongeth righteousnesse, and to vs perteyneth shame and confusion. Let vs fall to heartie and earnest prayer, and to continuall exercise of the holy Scriptures, the most sure strength­ning of the hart: out of which if apt senten­ces be taken, and prudently with great ad­uisement collected, and haue the same per­sectly, and as it were at our fingers ende: they will not onely kéepe downe the serpent appearing vp with his heade, and minister present remedie to all the diseases of the soule, but also will arme and make vs rea­die to indure with a pacient mind, all other troubles and afflitions which shall come vpon vs. Let vs thinke and suppose them, to be but base borne, and not right children, whome the Lorde doth not chasten. And a shrewde figne may be gathered,Hebr. 72. that God hath reiected those, which be continually out of trouble. Let it be euident in our mindes, that all things further to saluation, and fall [Page 95]out for the best to such as loue God:Rom. 8. and that affliction, with such, doth not argue the hatred of God, but declares rather his loue, who chastiseth them for a season as chil­dren: ouer whome he taketh more than fa­therly care, exercising them with troubles, that (they being put of from the filthinesse of sinne, according to the Image of the first begotten of God) he might determine to en­due them with blessed & immortall life. Let vs call to remembraunce, that God sendeth trouble and disquietnesse, to the intent the olde man béeing subdued within vs, wée should with an humble and contrite spirite, and with certaine reuerence, tremble at his worde. Let vs beare away that true si­militude: that as the séede of the Haruest, whiche is couered wyth Frost, increa­seth more fruitefully: and as the flambe, with blowing is kept vnder, to the intent it maye increase and be made greater: so doth God, through aduersitie, more ve­hemently rauishe our mindes, stirres them vp, and increases them with a longing for him. Let examples layde before our eyes,We see by examples whom God loueth, he also chasti­seth. be a comfort vnto vs: whereby the minde [Page]may be made more stedfast to suffer losse and displeasure, and to indure paine and vexation. After the example of Christ, let vs paciently abide affliction, and whyle we be oppressed with euilles, let vs haue an eye to Iesus the finisher of our fayth.Heb. 12. Who is so arrogant, as will refuse to imitate the sonne of God? why doth the Disciple com­playne himselfe, since his Maister leade the waye, and willed that he shoulde indeuour to followe him? why doth the seruaunt re­quire to be in better state than his maister? And hath not Christ the sonne of God, as­cended by the crosse, to tryumph: by slaun­der, to glorie: by death, to immortalitie? And let vs (sayth saint Paule) in following his steps, [...]. Tim. 2. clime vp by the same degrées to glorie.1. Pet. 2. For if we haue both dyed togither, liued togither, and also suffered togither: we shall also reigne eternally togither. The Lorde loued Iacob, but Esau he hated: yet abode Iacob more troubles in this lyfe, than Esau did. Yea, did he not abandon Saule, and preferre Dauid, a poore Shep­herd? and yet notwithstanding, how did he exercise him, both with trouble and afflicti­on? [Page 96]How often did he leade him to extreme daunger, of his life? that vnlesse the Lorde of his excellent grace, had deliuered him, he could haue found no way to escape. What needes me to speake of Danyell,Dan. 6.14. who being twise throwne into the Lyons Den, twise escaped by the will of almightie God? Or what néede I to remember Iob, a singuler patterne of pacience? from whome the Lorde tooke all that he had, as well the ho­nor and ornamentes of his life, as the re­liefe and comfort of his prosperous helth: clothing his bodie also with lothsome sores, and yet restored more than dubble folde to him againe. Let the children of God re­member hereby, that the Saintes in time of affliction, doe depende vpon God onely, and of him doe wayte so greatly for succour and safetie, as they may boldly saye with Dauid: The Lorde is my light, and my saluation: whom then shal I be afearde of, The Lorde is the sure strength of my life,Psal. 26. who shall then make me afeard? If an host of men were set against mée, yet shall not my heart be astonied. If the strength and crueltie of warre shoulde inuade me, yet [Page]shall my minde be at rest and quyet. For such as these be, doe beare with so pacient a mynde whatsoeuer betyde, as although the worlde shoulde turne vpside downe, the verie ruine thereof shoulde confirme their mindes: According to that saying of the Prophete:Psal. 32. Let them learne that bles­sed are the Nations, whose GOD is the Lorde Iehouah, and the people that haue chosen him to be their inheritaunce: about whome the Aungels of the Lorde pitche their tents, that they maye preserue them, and deliuer them by wonderfull meanes. Let them learne that a king cannot be sa­ued by the multitude of his hoste,Psal. 32. neyther a mightie man by his great strength: That a horse is but a vaine thing to saue a man, nor that a man is deliuered by the puissance of his horse: Let them not forget, that excellent verse, and not onely to vse the same often in their communication, but to verifie it also in their liuing: Some put their trust in horses, and some in Char­riots,, but vve vvill call vpon the name of the Lord our God. For being in thys sort disposed in their mindes, although they [Page 97]were in as narrowe a straite, as were the children of Israell, and had on their backe halfe cruell Pharao, with his mightie host, the déepe Sea before them, and excéeding high mountaines, on eyther side: yet would they not be dismayde with seare, nor dis­payre, but with a pertite pacient minde not once muttering, would wayte for helpe of Moses the Captaine of God, almightie, according to that saying:Exod. 4. Be yee stable and ye shall see the saluation of God which he vvill bring vpon you. The Lorde shall fight for you and yée shall be still. They which doe not refuse nor séeke to escape the same state of suffering trouble and afflicti­on, that Christ himselfe, y^e Prophets, Apo­stles, and holy Martirs did, nor require a better condition of lyfe, than Iesus the ve­rie head corner stone, nor then the pillers of of the Church, (being the chosen Prophets of God and Apostles) did: but doe so leane vnto God, and quietly suffer, whatsoeuer his prouidence shall allote vnto them, as without complaining and lamenting, with­out moning of their present fortune, and without any vnlawfull indeuour, eyther of [Page]trusting to themselues, or making prouisi­on for substaunce, they then expect and wayte onely for the help of almightie God: From such, the Lord cannot be absent, but will maruellously delyuer them (and that often) contrary to the expectation of al men: as it is euident, not onely by examples, but also as it plainely appeareth by the booke of Psalmes.Psal. 61. My soule (sayth he) wayte thou still paciently vppon God, for of him commeth my saluation. He verily is my strength, my defence, my health, and my strong holde, so that I shall not fall. The minde that is thus affected, can neuer take a repulse of God, but shall obtaine of hys bountifull goodnesse, eyther an inestimable comfort in all kinde of tribulation, eyther else a cleane riddance thereof: or at least wise a mitigation of his troubles.

From hence floweth so sure a confidence in God,The Saints of most quiet minde in ad­uersitie. that the saintes are in most quiet­nesse of minde, in time of aduersitie. As were those thrée most noble children, which song in the flaming Fornace, and inuited to their swéete song, all creatures, and eue­rie particuler part of the worlde, to praise [Page 98]the glorious maiestie of God, and to mag­nitie and extoll his goodnesse. And as were Paule and Silas also in a certaine Citie of Macedon, Actes. 16 who being seourged with rods, throwne into the innermost prison, & their féete fast tyde in the stockes, at midnight did set forth God with praises, & song psalmes togither with a ioyfull minde. Wherfore, it is thought that GOD sheweth himselfe more amiable to vs in aduersitie, than he doth in prosperitie. And therevpon, what a chéerefulnesse had the Apostle Paule, as his wordes declare, what ioye,2. Cor. 11. what glory­ing in the Lorde had he, while he remem­bred his labors, his stripes, his imprison­mentes, shipwrackes, watchings, hunger, thirst, colde, and a number of other perils, and often death also: when he delighted in the infirmities, rebukes, necessities, perse­cutions, and anguishe which he had suffe­red for Christes sake: when he reioysed in abyding so many great cruelties and mise­ries, for preaching of the Gospell: when he was filled with excéeding ioye in all his tribulation: when he brake out in the mids of trouble, into a certain godly ioyfulnesse [Page]of minde, saying: Blessed be God the fa­ther of our Lord Iesus Christ, which is the father of mercie, & the God of all comfort, comforting vs in all our troubles, in so much as we are able to comfort them, that be in any maner of trouble, by the same comfort wherwith we our selues are com­forted of God. For the same cause the Apo­stles departing from the face of the coun­sell to be scourged, wen with great ioye, that they might be counted worthy to beare blame for the name of Iesu. Wherefore, although it appeares plainely, that the Church of God hath euermore bene vexed with trouble and persecution of the wicked: As when Abell, which was killed of hys brother: Esay, most cruelly sundered with a Saw: Ieremie, that was stoned to death by the people in Egypt: Zachary, slayne by the Priestes: Iohn, by Herode: Christ, by Pylate: Steuen by the Iewes: the A­postles by cruell Tyrants: and so manye Martirs,Wisd. 5. assigned to death, and extreame punishment:Esay. 8. and as the godly who of wic­ked seorners are so troden vnder foote, that oftentimes they are reputed for most vyle [Page 99]abiects, and the crime of newe seditious de­uise, and doting foolishnesse, layde to their charge: (and therfore the Prophet constrai­ned, by reason of their enuie, hatred, re­prochings, slaunders, and tauntes, sayde with lowde voyce: beholde I, and the chil­dren, which the Lorde hath giuen mee, are a token, wonder, and prodigious thing in Israell:) yet is it a delight among so many miseries of this life, in so variable cases of mens dealing, in such tossing and turning of the world, in so many terrors of punish­ments & rebukes, to remember, how farre from impacience, the saintes of God bée:The stedfast ioy of Mar­tyrs at their death. with what a chéerefull countenaunce they depart from this life, and with how stedfast a minde they go towardes their death,2. Macha. 7. as towarde the gate of eternall life. How did the seauen brethren, and their noble mo­ther (of whome the storie of the Machabées puttes vs in remembraunce) howe light set they, by those horible tormentes? how scor­ned they the cruell tyraunt? howe smally did they weigh all thines present before their eyes, in respect of the immortall ioy to come. And no maruell: although a mortal [Page]man,The effecient cause of the Saints trā ­quillitie in affliction. that hath not the spirite of God, will be amazed thereat. For God hath made a choyse of the heartes of such as haue a good conscience, and charitie therewithall, which maketh euery thing verie pleasaunt, be it neuer so bitter and vncomfortable: whome he will swéetelye inspire with his peace, which excéedeth all capacitie and vnderstan­ding, and who shall be to him in stéede of a Temple, wherein he will dwell and walke.

From hence springeth out, that wonder­full pacience of the Saintes, who perceyue, that their obedience shall be bountifully re­warded in time to come, and shall be preci­ous and well accepted in the sight of the heauenly father, through Christ. Hereby, is the whole minde possessed with God, and strengthned by him: and hereby, is the liue­ly hope of immortalitie to come, confirmed. God onely, which is the chiefest, and that one alone goodnesse, doth by the presence of his comforting spirite in the tyme of trou­ble, so recreate and satistie with ioy, the mindes of his elect, that eyther they plain­ly put away all féele both of iniuries done vnto them, of pouertie, of banishment, of [Page 100]contempt, of infamie, of prisonment, of tor­mentes, and of other miseryes and calami­ties: or at least wise, beare them out with an excellent courage. For they desiring (as the Apostle did) to be loosed,Death an ad­uauntage to the elect. and hoping assu­redly to die wel, count death an aduauntage to them, to seperate them from all miserie, & to giue them an entring to all aboūdance of good things: whither they desire to be caried with full sayle: (as did Simeon, who after he had séene the childe Iesus, pronounced out this verse, saying: Lorde nowe lettest thou thy seruaunt depart in peace. &c.) that the soule being loosed from the prison of the body, wherin after a sort it lyeth as it were brought a fléepe: maye stie vp to hir quiet rest, to delectable peace and libertie, and to euerlasting life: where, it may continually draw out of the plentiful fountaine of gods blessed maiestie, continuall pleasures, de­lectations and ioyes. Who then had not ra­ther, with the wayfaring man, (if it so plea­sed God) be ridde at the first stone he com­meth at by the way, than to endure so ma­ny griefes, so many labors and daungers, to the vtter tyring of his bodie, during the [Page]whole course of his iourney in this life. For the children of God mourne, while they yet liue within this earthly mansion of the bo­die: which being once consumed, they know how they haue a dwelling place with God, euen a mancion not made with handes, but such a one, as is euerlasting in heauen. And they being lightned with a sure hope thereof, doe endure all maner of troubles, not onely with a pacified mynde, but with a willing and a glad heart also. They count banishment for defence of the Gospell, and for righteousnesse sake,Hatred of the worlde, the rewarde of vertue. but a trifle. They know that in this lyfe, the rewarde of ver­tue, is the hatred of the worlde, is persecu­tion, is hunger and banishment,Banished for the gos­pell of christ. which they had rather enter into among other perfite exuls of God, and to wander here and there vncertainly, than by remayning among I­dolaters, to possesse a fine and delitate lyfe: while in the meane tyme by assenting, and subscribing to their euils, they must of ne­cessitie lose gods fauour and eternall life also.Math. 10. They beléeue the wordes of Christ, that if one countrie forsake them, they shall be receyued of an other: euen as Mesopota­nia [Page 101]entermyned Iacob: the lande of Madi­an, Moses: Phalestine, Dauid, being dri­uen out of Iudea: and Egypt, that recey­ued Ioseph and Christ. There is no place destitute of godly charitable men, who not being forgetfull of that saying of Christ (he that receyueth you receyueth me) desire to be made pertakers of the Gospell, in hel­ping of the poore néedle defenders therof, yea, and reioyce at the present occasion offered, making much of the same: whose heartes the Lorde doth incense, to helpe, cherishe, and harbour, the holye succor­lesse straungers of God. Wherefore, they take no care for their meate and drinke,Psal. 146. but cast all their care vpon the Lorde, who gy­ueth fodder to the Cattell, and feedeth the yong Rauens which call vpon him. He sen­deth downe rayne, which bringeth foorth hearbe, to féede them,How God prouideth for the yong Rauens. while they wander in the desert Mountaynes. He heareth the creaking of these little birdes, as it were a praier made vnto him: & being hated of their dammes (as chickins out of kinde) and forse­ken but new hatched, white, & vnfeathered, he doth féede eyther with the dewe of hea­uen, [Page](as some thinke) or else with wormes, that bréede in their nest. If God then so fa­uourably beholde the beastes of the earth, and the foules of the ayre, how much more of his aboundaunt goodnesse, will he be pre­sent with his owne people, which crie out to him by fayth, and stedfastly wayte for his onely helpe? But and if it happen, that Gods people, receyue not alwayes, foode, of God their Sauiour, in the most liberall sort, yet doe they waite for some heard and small pyttance:Esay. 30. according to that saying of Esay. The Lorde (sayth he) shall giue you the bread of trouble, and the water of aduersity. Wherevnto, the Lorde is accustomed to stande in time of extremitie: and with such hardnesse they being exercised, can easilye holde themselues content. For God doth suffer none of his elect to be brought to vt­ter penurie, and to die for hunger, vnlesse they bée chosen oute to bée Lazars, (that is to say) singuler examples of sufferaunce. And therefore his will was, that Helias, be­ing driuen awaye, and forced by flying to shift for himselfe, should be fedde and nou­rished by the Widdow, and by Rauens.

Moreouer, the constant elect, are no whit grieued with the long prosperitie of the wicked: whom they wishe rather to con­uert and amende, than for theyr obstinate continuance in naughtinesse, to haue them iudged to the fire of hell, and to take theyr porcion with the Deuill and his Aungels. For such,Foure cau­ses whye god suffers the wicked so long to florishe. they knowe the will and pleasure of God is, that the vngodly, eyther by theyr long felicitie, may be called to repentaunce, and to forsake their impietie: eyther that the good GOD, seeing them to refuse the goods euerlasting,Rom. 2. may minister vnto them the more aboundaunce of worldly thinges here, to the ende they shoulde receyue no­thing of his goodnesse in time to come:Luke. 16. ey­ther, bicause men may be put from y^e desire of reuenge, and prouoked, after Gods ex­ample, to loue their enimies,Mat. 6. when as God not onely spareth his enimies, but is also beneficiall vnto them: Or else, God vseth such wicked men, as instruments, both to punishe the misdemeanor of euill men, and to exercise the vertue of good men. Which thing is confessed by Dauid, Psal. 16. in that prayer of his, in the .xvj. Psalme. Vp Lorde (sayth [Page]he) deliuer my soule from the vngodlye, which is a sworde of thine, and from the men of thy hande.

I haue taken vpon me now in this whole discourse of true quietnesse of mindes,A repetiti­on of that whiche went be­fore. (which I trust euery man will graunt me with fauour and good will) the office of a whetstone, whose part is to make the yron toole sharpe, it selfe being vnfit to cut. So the true tranquillitie of the minde, enuy­roned with the goodly companye of all ver­tues, and richely noted out with varietie of all maner of Gods giftes: I haue discribed with the Pen of this my contynued style. The wryter himselfe meane and base, be­ing at no rest from worldly disquietnesse: endeuoring to direct others, to the shore of perfection, and yet my selfe bearing me suf­ficient recorde, of mine owne euilles: and perceiue verie well, howe I abide amidst the surges of sinnes, not exempt from feare of wracke, in so huge a breaking in of los­ses and discommodities. I haue set forth the pacient tranquillitie of the iust, as well in all thinges, as specially in time of trou­ble and aduersitie: not to the intent we [Page 103]should beholde the same with curious eyes onely (as ydle gazers doe) and receyue it with outwarde shew of vaine gratulation, as some fruite might arise therof: but with an inflamed zeale, (after the example of the Saintes) to labor and stryue, euen with all diligence and indeuour, who shall doe hest therein. Wherfore, let vs not leane to those foure sinfull conclusions, which the ambici­ous, couetous, volupteous sort, and which the Cynike Phylosophers doe purpose to themselues. Let vs not put anye kinde of confidence, eyther in the assistance of men, or aboundaunce of friendes, in the great­nesse of riches, or strength of an hoste, and power of men, that by such maner of staies we think to leade a more safe and quiet life: but let vs referre our whole confidence to the true God, being author of the true tran­quillitie of our mindes. Let vs not rudely rushe into other mens offices, but to thys thing onely take héede, that we content our selues with our calling: and the state of lyfe, that we are in, let vs order it well and decently, and not wilfully, by coueting to come to that place and degrée, wherevnto [Page]we can not aspire, bring sorowes vpon vs, through our owne folly. Let vs vtterly re­nownce the studie of such Artes, as are not admitted vs to deale in. Let vs take in our handes the booke of Gods worde, that be­ing occupied therin both day and night, we may refreshe our mindes with fruitefull and pleasaunt consolation, and from thence drawe, as out of the pure Fountayne, a right iudgement, as well of controuersies concerning our fayth, as also in all other things: that we being throughly taught thereby, maye spie as it were by an infalli­ble marke, what kinde of worshipping, God doth admit, and what he is displeased withal: and plainely discerne therby, truth from falsehood, right from wrong, the pure sinceritie, from counterfeyt showe, and the thing which is honest, from that which is vnhonest: that we maye with confident wisedome, iudge betwéene the worke of God and the worke of the Deuill, and pru­dently and cunningly distinct and seuer the one from the other: least we should both ig­norauntly and wickedly, ascribe those euils to the gospell, which through mans owne [Page 104]peruerse dealing, and the Deuilles cruell malice, are brought vpon vs. Let vs banish away inordinate disquietnes of our minds. Let vs remooue the anguishe of our consci­ences, by flying to Christ for succour. Let vs make spéede to come to thys our sauior, with a sounde faith, and learne to depende onely vpon him: by whome we are lead, from the vaine similitude of good thinges, vnto the true and euerlasting goodnesse it selfe. Also, when we be troubled in our consciences, let vs go to the minister of the Church, such a one as is godly, no babler of things tolde him, but well wylling, & ar­dent in charity: One that can indure trou­bles with vs: One learned and exercised in Scriptures, and garnished with giftes of knowledge: who as a skilfull Phisition, is both wylling and able to make medicine in due time for euery disease: who sometime, féeling in himselfe, the fall of his owne con­science, shall easily be able to staye vp ours when it beginneth to wauer and decaye. But & if such a one, be not readie at hande, nor may easily be founde out, so as his aide maye be with vs, then, refusing others, [Page]which be vnlearned, vngodlye, baine tal­kers, drunkardes, rashe bablers abroade, whatsoeuer we tell them in secret, affected with no priuate féele of sinne, no Priestes, but counterfeyters of Priestes, no nor mi­nisters of Christ, but bondslaues of Sa­than, and rascall of the common wealth: of whome we cannot looke for remedie of our sinnes, nor to be instructed in godlines: (For how can they by their doctrine make vs better, when by their examples they may make vs worse) refusing such, I say, let vs, if so occasion fall out, go to the lay man which is indued with the same giftes that are in a godly Minister, and with him let vs conferre: to him let vs open our griefes and troubles: if he can giue vs anye good councell, let vs heare and receyue it with a willing minde. Let vs often beare in re­membraunce the mistery of our redempti­on, accomplished and performed in Christ: and wheresoeuer the holye Supper of the Lorde is rightly distributed and ordered as it ought to be, thyther let vs often assemble, to receyue the same worthilye togither. Whereby we shall strengthen our mindes [Page 105]in the sure hope of our saluation, we shal al­so take fruit of the heauenly pleasure, while we yet liue here: and when we be called by God to depart this life, we shal be in a good readinesse, and well setled in an excellent hope of dying well. But if so be we cast all shamefastnesse from vs, making our selues common to false Gods, to commit adultrie with them like shamelesse Harlots, and so wickedly depart from God, leauing him, so louing a husband, to runne like a light hus­wife a whoring to Idols: it is greatly to be feared, least he make vs a Bill of deuorce­ment, and then we vtterly loose his heauen­ly grace and fauour, and through our owne default, be depriued of the heritage of that blessed kingdome, and so put for euer from that most delectable beholding of god, from the felowship of Aungels, and societie of Saintes. Let vs not imagine in our selues good intentes and meanings, when they haue a shewe thereof, and yet be contrary to the worde of God: since from thence rise oftentymes doctrine of Deuils, and super­sticious and vngodly customes: but wyth great charinesse, let vs reiect them from vs.

For by them, the children of Israell being beguyled, did sacryfice their children to Sa­turne. Thereby, Aron erected the Caulfe, to the intent he might kéepe the people in their duetie and obedience. Thereby the Ie­wes persecuted the Apostles, supposing they did God good seruice therein. Let vs beare away, what happened to Vza for staying the Arke, & to Saule for sauing king Agag and the best cattell. Let vs not thinke, that we ought to proue our owne wisedome, or to followe the aduise of mans heart, which is prone and inclyned to euill, nor to doe that which séemeth good and right in our owne eyes: but let vs doe that, which the Lorde our God hath willed and commaun­ded vs to doe: whose voyce when we here, let vs not harden our harts, but in hearing the same, to declare our true obedience, which the Lorde hath alwaye preferred a­boue oblation and sacrifice. Let vs neuer so long as we haue breath and lyfe within vs, consent to the intisements of the world, to the suggestion of Sathan, or to the de­sires of the fleshe: nor suffer our selues, through their iolly flatteries, to be inchaun­ted [Page 106]and ouercome, as it were wyth the swéete tune of the Marmayde: or to rest (as séemeth to the vngracious) in the plea­saunt slumber of sinne. But let vs with­stand them, with all our force & might, de­termining to make continuall warre wyth those thrée most cruell aduersaries▪ Let vs call to remembrance, that God is [...] sanc­tification: and by lyuing well, let vs trie whyther we haue the testimonie of a good conscience: and not onely to laye holde of the liuely hope of our saluation, but euery day also, to increase the same more & more. Let vs knowledge and confesse, that the most true worde of God, (which is the on­lye comfort of our soules,In the time of Qucene Mary. and wherein consisteth the spiritual kingdome of Christ) is taken away from vs for our vnthank­fulnesse, and that we haue deserued to be put from the same: which is so inestimable a benefite, as Dauid being amazed, when he thought therevpon, song this Verse: The Lorde (sayth he) hath not done so to euery nation, nor his iudgement hath he opened to the heathen people. Wherefore, with iust sorowing let vs lament: and let [Page]vs pray to God contynually, that he wyll forget our sinnes, and restore vs to hys grace and fauour againe. And although, not bicause of our vnworthynesse, yet for the aduauncement of his name, and chal­lenging of his honor, he will rise vp and defende the constant defenders of his pure religion, and ouerthrowe the obstinate ad­uersaries of the truth, which are Authors of darkenesse, and subuerters of soules: that he will by his iust iudgement giue them due punishmēt for their desert. Who knowing him to be God, doe not glorifie hym as GOD, nor obey the Gospell of our Lorde Iesus Christ: but wandering in their owne inuentions, and sticking to their owne wysedome, rather suppresse and keepe vnder the worde of GOD. But these (except they shortly repent) shall suffer punishment, euen death euer­lasting, from the face of the Lorde, and from the glorie of his might: when he shal come to be glorified in his Saintes, and be­come wonderfull vnto all true beléeuers in him. But if affliction fall vppon vs, let vs recken it in steade of a benefite vnto vs: [Page 107]since the Lorde thereby, rather informs vs as children, calling vs into the right waye, then reiectes vs as Bastardes and repro­bates, to reserue a greater punishment for vs in Hell. Let vs in tyme of aduersitie, a­bandon all naughtie murmurings against our merciful God, and vse often prayer and thankes giuing vnto him, with a sure hope and confidence in his mercy: which thing, is the most acceptable sacrifice of all other: If affliction oppresse vs, and there be no staye of miseries and disquietnesse, let vs by staying vpon Gods promises, cast our minde beyond all griefe and vexation, vpon the euerlasting good thinges: and by lay­ing the one against the other, transferre those heauie troubles, which presently mo­lest vs, to the rewarde of immortalitie and euerlasting ioyes to come. Let vs fully re­solue with our selues, that there is neyther fortune nor chaunce, but that all things be most righteously gouerned by the proui­dence of God almightie: and that, what displeasure and miserie soeuer doth hap­pen in mans life, happeneth for the best to them which haue respect to godlynesse, [Page]and loue God from the bottome of their hart: and hauing a feruent zeale towards him, doe desire him earnestlye, doe choose him for their Protector and defender in all their affaires, doe call vpon him onely, doe flie to his mercie onely, and doe repose their trust on him as their onely and alone succour. So we putting our trust in the frée goodnesse, mercy, and clemencie of almigh­tie God, shall be replenished with excellent comfort, and being kindled with loue of the true & eternall good things, shal be brought with a full and perfite course to that most desired quietnesse of minde. Where we be­ing filled with the spirite, be it in prosperity or aduersitie, let vs speake vnto our selues in Psalmes, and Hymnes, and spirituall songs, singing and making melodie in our hartes, with thanks giuing alwayes to the Lorde for all thinges, in the name of our Lorde Iesus Christ, which is one and the same both yesterday and to day, & for euer­more. To God the Father also who is king of Kings, and Lorde of Lordes: who one­lye hath immortalitie, and dwelleth in the light that no man can attaine: who large­lye, [Page 108]plentifully and aboundantly, will par­ticipate with his elect people, the thing which here onely in the heartes of Saintes is begonne: euen the rest of eternall life which we so greatly long for: through his beloued sonne, in whome he hath made vs deare vnto him: To him be domi­nion, vertue, power, glorie ho­nor, and prayse euerla­stinglye, worlde without end. Amen.