CHAP. I.

THe first booke (as I haue she­wed The en­de of this booke. before) hathe for his pro­per end, to perswade a Chri­stian by name, to become a trewe Christian in deed, at the leaste, in resolution of mynde. And for that there be two principall thinges Tvvo partes of this booke. necessarie to this effect: therfore this first booke shalbe deuided into two partes. And in the first shalbe declared important reasons and strong motyues, to prouoke a man to this resolution. In the second shalbe refuted all the impedimentes, whiche our spirituall enymies (the fleshe the world & the deuyll) are wont to laye for the stoppinge of the sa­me, knowinge very well, that of this resolu­tion dependethe all our good in the life to come. For he that neuer resolueth hym selfe to doe well and to leaue the dangerous state of synne wherin he lyuethe, is farof from The ne­cessitie of reso­lution. euer doynge the same. But he that somety­mes resolueth to doe it, althoughe by frayltie [Page 12] he performethe it not at that tyme, yet is that resolution much acceptable before God, and his mynd the rediar to returne after to the like resolution againe, and by the grace of God, to putt it manfully in execution But he that willfully resistethe the good motions of the holly ghost, and vncurteouslie contem­nethe Act. 7. his Lorde, knockinge at the doore of his conscience, greatly prouokethe the indi­gnation Apoc. 3. of God agaynst hym, and cōmonlye growethe harder & harder daylye, vntill he be giuen ouer into a reprobate sense, which Rom. 1. is the next doore to damnation it selfe.

One thinge therfore I must aduertyse An ad­uertise­ment. the reader before I goe any further, that he take greate heede of a certayne principall deceyt of our ghostlye aduersarie, whereby he drawethe many millions of soules into hell daylye. VVhiche is, to feare and terrifie them from hearinge or readinge any thinge contrarye to theyre present humor or resolu­tion. As for example, a vsurer, from readinge bookes of restitution: a lecherer, from rea­dinge discourses against that synne: a world­linge, from readinge spirituall bookes or treatyses of deuotion. And he vsethe com­monlye this argumēt to thē for his purpose: Thow seest how thow art not yet resolued The de­uyles ar­gument. to leaue this trade of lyfe, wherin thow art: & therfore the readinge of these bookes will but trouble & afflict thy conscience, and caste the into sorrowe and melancholye, and therfore reade them not at all. This (I saye, is a cunninge fleyght of Satan, wherby he [Page 13] leade the manye blyndfolded to perdition, euen as a faulkener carriethe many hawkes quyetly beinge hooded, whiche other wyse he could not doe, yf they hadd the vse of their sight.

If all ignorance dyd excuse synne, than VVil full ignoran­ce increa sethe sin­ne. this might be some refuge for thē that would lyue wickedlye: But this kinde of ignorāce, (beinge voluntarie and willfull) increasethe greatlye bothe the sinne & the synners euell state. For of this man the holye ghost spea­kethe in great dysdayne. Noluit intelligere vt Psal. 35. bene ageret. He vvould not vnderstande to doe vvell. And agayne: quia tis scientiam repulisti, Ose. 4. repellam te. For that thou hast reiected knoledge, I will reiect the. And of the same men in an other place the same holye ghost sayethe: Iob. 21. they doe leade their lyues in pleasure, and in a moment goe downe vnto hell, vvhiche saye to See. S. Au sten of this [...] de gra. & lib. arbi. cap. 3. & S. Chri­sostome. ho ni. 26 in epist. ad Rom. God, goe frome, vs, vve vvill not haue the knovv­ledge of thy vvayes. Let euery man therfore be ware of this deceyt, and be [...] at the least, to reade goode bookes, to frequent de­uoute companye and other lyke goode mea­nes, of his amendment, albeit he were not yet resolued to follow the same: yea althoughe he should fynde some greeff & repugnaunce in hym selfe to doe it. For these thinges can neuer doe hym hurte, but maye chaunce to doe hym very muche goode: and perhappes the very contrarietie and repugnance which he bearethe in frequentinge these thinges against his inclination, may moue our merci­full lorde, whiche seethe his harde case, to [Page 14] gyue hym the victorye ouer hym selfe in the ende, and to send hym much more cōfor­te in the same, than before he hadd dislyke. For he can easelie doe it onelie by alteringe our taste withe a litle droppe of his holye grace, and so make those thinges seeme most sweet and pleasant, whiche before tasted bothe bitter and vnsauerye. VVhat mynde a man should bringe to the readinge of this booke.

VVherfore as I would hartelye wysne euery Christian soule, that comethe to reade these cōsiderations folowinge, should come with an indefferent mynde, layed downe wholly into godes handes, to resolue & doe as it should please his holy spirite to moue hym vnto, althoughe it wereto the losse of all wordlye pleasures what so euer: (whiche resignation is absolutlie necessarye to euery one that desirethe to be saued:) so yf some can not presentlye wynne that indifferencie of them selues: yet would I counsayle thē in any case to cōquer theyr myndes to so much patience, as to goe throughe to the ende of this booke, & to see what maye be sayde at leaste to the matter, althoughe it be withou­te resolution to followe the same. For I doubt not, but God maye so pearse these mennes hartes before they come to the ende, as their myndes maye be altered & they yealde them selues vnto the humble & sweete seruice of theyr lorde and sauiour, and that the Angells in heauen (whiche will not ceasse to praye for theym whyle they are readinge maye re­ioyce and triumphe of theyr regayninge, as Luc. 15. of sheepe most dangerouslye loste before.

CHAP. II.

THe prophet Ieremie after a lōg complaynte of the miseries of his tyme, fallen vpō the Ievves by reason of their sinnes, vtte­rethe the cause therof in these vvordes: All the earthe is fallen into vtter desolation for that there is no man Iere. 12. vvhich cōsidereth deepely in his harte. Signifieng hereby, that yf the Ievves vvould haue en­tered into deepe and earnest consideration of their lyues and estate, before that greate desolation fell vppon them: they might haue escaped the same, as the Niniuites dyd by the forevvarninge of Ionas: albeit the svvorde vvas novve dravven, and the hande of God Ion. 3. stretched out, vvithin fourtye dayes to di­stroye them. So important a thing is this con­sideration. In figure vvherof all beasts in old tyme, vvhiche dyd not ruminate or chevve Leu. 11. theyre cudde, vvere accounted vncleane by Deu. 14. the lawe of Moyses, as no dowt but that sou­le in the sight of God muste nedes bee, vvhi­che reuoluethe not in harte, nor chevvethe in often meditation of mynde the thinges required at her handes in this lyfe.

For of vvant of this consideration, and due meditation, all the foule errors of the vvoorlde are cōmitted, and many thovvsand Christians doo fynde them selues vvhithin [Page 16] the very gates of hell, before they mystrust anye suche matter tovvardes them, beinge carryed thorowghe the vale of this lyfe blyndfolded, vvithe the veyle of negligence and inconsideration, as beastes to the slavv­ghter hovvse, and neuer suffred to see theyr owne daunger, vntill it be to late to remedie the same.

For this cause the holly scripture dothe recōmende vnto vs most carefully, this exer­cyse of meditation, and diligent cōsideration of our deutyes, to delyuer vs therby from the perill which incōsideratiō eadethe vs vnto.

Moyses hauinge delyuered to the peo­ple his embassage from God, tovvchinge all particulars of the lavve, addethe this clause also from God, as most necessarye Thes vvor­des must remaine in thy harte, thou [...] medita­te Deut. 6. vppon them bothe at home and abroate, vvhen thou goest to bedde, and vvhen thourysest agayne in the morninge. And agayne in an other pla­ce: Deu. 11. teach your children thes thinges, that they maye meditate in their hartes vppon them. The lyke commandement vvas geeuen by God hym selfe, to Iosue at his first election, to go­uerne Iosu. 1. the people: to vvitt, that he should medi­tate vpon the lavve of Moyses bothe daye and night, to the ende, he might keepe and performe the thinges vvriten therein. And God addethe presetlie the cōmoditie he should reape ther­of. For then (saythe he) shalt thou direct thy vvaye aryght, and shalt vnderstand the same. Signifyinge that vvithout this meditation, a man goethe bothe amysse, and also blyndlye, [Page 17] not knovvnge hym selfe vvhether.

Saint Paule hauinge discribed vnto his scholler Tymothye, the perfect devvtye of a prelate, addethe this aduertisement in the ende: haec meditare. Meditate, ponder and cōsider 1. Tim. 4 vppon this. And finallie vvhensoeuer the ho­lye scripture describethe a vvyse, happy, or iuste man (for all these are one in scripture, for that iustice is onlye [...] vvisdome and felicitie:) one cheefe pointe is this. He vvill Psal. 1. meditate vpon the lavve of God, bothe daye and Pro. 15. night. And for examples in the scripture howe Eccl. 14. good men dyd vse to meditate in tymes past, I might here rekon vpp great store, as that of Gen. 24. Isaac, vvhoe vvas vvonte to goe forth into the feeldes tovvardes night to meditate: also that of Ezechias the kynge, vvhoe (as the scri­pture Esa. 38. sayeth) dyd meditate lyke a doue, that is, in silence, vvithe his harte onely, vvithout noyse of vvordes. But aboue all other, the example of holye Dauid is singuler herein, vvho euery vvhere almoste, makethe mentiō of his continuall exercise in meditation, sayeng to God. I dyd meditare vppon thy com­mandementes Psal. 118 vvhiche I loued. And agayne: I vvill meaitate vppon the in the morninges. And Psal. 62. agayne, O lorde hovve haue I loued thy lavve? it Psal. 118 is my meditation all the daye long. And vvith vvhat feruoure and vehemencie he vsed to Psal. 38. make these his meditations, he shevveth vvhen he saythe of hym selfe: my harte dyd vvaxe hoote vvithin me, and fire dyd kyndle in my meditations.

This is recorded by the holy ghoste of [Page 18] these annuncient good men, to confounde vs vvhich are Christians, whoe beynge farr mo­re bounde to feruour than they, by reason of the greater benefytes vve haue receyued yet doe vve lyue so lazelye, (for the most parte of vs) as vve neuer almoste enter into the medi­tation and carneste consideration of godes lavves and cōmaundementes, of the mysteries of our faithe, of the lyfe and deathe of our Sauyour, or of our devvtye tovvardes hym, and muche lesse do vve make it our dayly studdye and cogitation, as those holy kinges dyd, notvvithstandinge all their great busines in the commen vvealthe. Psa. 118

VVhoe is there of vs novv a dayes, which makethe the lavves and commandementes or instifications of God (as the scriptures lear­nethe hym) his dayly meditations, as kinge Dauid dyd? neyther onelye in the daye tyme Psal. 76. dyd he this, but also by night in his harte, as in an other place he testy fiethe of hym selfe. Hovve many of vs doe passe ouer vvhole dayes, and monethes, vvithout euer entringe into theise meditatiōs? nay God graunte there be not manye Christiās in the worlde, vvhich knovve not vvhat these meditatiōs doe mea­ne. VVe beleeue in grosse the mysteryes of Beleef in grosse. our Christiane faythe, as that there is a hell, a heauen, a revvarde for vertue, a punyshe­ment for vice, a iudgemēt to come, an accōpt to be made, & the lyke: but for that vve chue them not vvell by depe consideratiō, nor doe not disgest them vvell in our hartes, by the heate of meditation: they helpe vs litle to [Page 19] good lyfe, no more than a preseruatiue putt in a mans pockett can helpe his healthe.

VVhat man in the vvorld vvould aduēture Marue­lous effe­ctes of ī. conside­ration. so easelye vpon mortall synne (as commonlye men doe vvhich drynk them vpp as easely as beastes drynk vvater) yf he dyd consider in particuler the greate daunger and losse that commethe by the same, as the losse of grace, the losse of gods fauour, and purchassinge his eternall vvrathe, also the deathe of gods ovvne sonne sustayned for sinne, the inesty­mable tormentes of hell for the euerlastinge punishemēt of the same? vvhich albeit euerye Christian in summe doethe beleyue: yet be­cause the moste parte doe neuer cōsider thē vvithe due circunstances in their hartes: therefore they are not moued vvithe the sa­me, but doe beare the knovveledge thereof locked vppe in their breastes, vvithout any sense or feelinge, euen as a man carryethe fyre aboute hym in a flynte stone vvithoute heate, or perfumes in a pommāder vvithoute smell, except the one be beaten and the other be chafed.

And (novv to come neare our matter vvhiche vve meane to handle in this boke:) vvhat man lyuinge vvould not resolue hym selfe thorovvlye to serue God in deede, and to leaue all vanities of the vvorld, yf he dyd consider as he should doe, the vvayghtie rea­sons he hathe to moue hym therunto, the revvarde he shall receyue for it, and his in­finitie daunger yf he doe it [...]? but, because (as I haue saide) scarce one among a thou­sande [Page 20] doethe enter into these consideratiōs, or yf he doe, it is vvith lesse attention or contynuance than so greate a matter requi­rethe: her eof it commethe, that so many men peryshe dayly, and so fevve are saued: for that, by lack of consideration, they neuer re­solue them selues to lyue as they should doe, and as the vocation of a Christian man re­quirethe. So that vve maye also complayne Iere. 12. vvithe holy Ieremie, alleaged in the [...] that our earthe also of Christianitie, is brought to desolation, for that men doe not deepely consider in their hartes. The nature of conside­ration.

Consideration is the keye vvhiche ope­nethe the doore to the closet of our harte, vvhere all our bookes of accompte doelye. It is the lookinge glasse, or rather the very eye of our soule, vvherby shee seethe her selfe, and lookethe into all her vvhole estate, her riches, her debtes, her duetyes, her neglīgen­ces, her good gyftes, her defectes, her safftie, her daunger, her vvaye she vvalkethe in, her pase shee holdeth, and finallye, the place and ende vvhich shee dravvethe vnto. And vvi­thout this consideration, shee runnethe on blindlye into a thousande brakes and bryers, stumblinge at euery steppe into some one inconuenience or other, and continualie in perill of some great & deadlie mischiefe. And it is a vvounderfull matter to thincke, that in other busines of this lyfe, men bothe see and cōfesse, that nothinge can be eyther begonne, prosecuted, or vvell ended, vvithout conside­ration, and yet in this greate busines of the [Page 21] kyngedome of heauen, no man almoste vsethe or thinkethe the same necessarie.

If a man had to make a iourneye but from A [...] si­militu­de. Englāde to Cōstātinople, albe it he had made the same once or tvvyse before, yet vvould he not passe it ouer vvithe oute greate & often consideration, especially vvhether he vvere right, and in the vvaye or no, vvhat pase he helde, hovve neere he vvas to his vvayes ende, and the lyke. And thinkest thou (my deare brother) to passe frome earthe to heauen, and that by so many hills and dales, and daunge­rouse places, neuer passed by the before, and this vvithout any cōsideratiō at allichou arte deceiued if thou thinckeste so, for this iour­ney hath farr more neede of cōsideratiō than that, beinge much more subiecte to bypathes and daungers, euerie pleasure of this vvorld, euery lust, euerye dissolute thought, euery alluringe sight & temptynge sovvnde, euery deuill vppon the earthe, or instrument of his (vvhich are infinite,) beynge a theefe, and lyenge in vvayte to spoyle, the, & to distroie the vppon this vvaye tovvardes heauen.

VVherefore I vvould gyue counsayle to euery vvyse passenger, to looke vvell aboute hym, and at leaste vvyse once a daye, to enter into consideratiō of his estate, & of the estate of his treasure, vvhiche he carryethe vvith hym, in a brickle vessell, as Sainct Paule affir­methe, 2. Cor. 4 I meane his soule, vvhiche maye as soone be lost by incōsideratiō, as the smalleste & nysest Ievvell in this vvorld, as partlye shall appeare by that vvhich heerafter I haue vvri­ten [Page 22] for the helpe of this cōsideratiō, vvhereof bothe I my selff and all other Christians doe stande in so great neede in respect of our sal­uation. For suerly if my soule or anye other dyd cōsider attentyuelye but a fevve thinges of many vvhich shee knovvethe to be trevve: shee could not but speedilie reforme hir selfe, vvith infinite myslyke and detestation of hir former course. As for example, if she cōsidered thorovvghly that her onely commynge into Deut. 6. this lyfe vvas to attēde to the seruice of God, Luc. 1. and that shee notvvithstandinge attendethe onely or the moste parte, to the vanyties of this vvorld: that shee must geeue accompt at the last daye of euery ydle vvorde, & yet that Mat. 12. shee makethe none accōpt not onely of vvor­des, but also, nor of euyll deedes: That nofor­nicator, 1. Cor. 5. no adulterer, no vsurer, no couetouse Lph. 5. or vncleane persone shall euer enioye the kingdome of heauen, as the scripture saiethe, and yet she thincketh to'goe thither, lyuinge in the same vices: That one onely sinne hathe bene sufficient to damne many thousandes Gen. 6. togither, and yet shee beinge Looden vvithe Gen. 19. manye, thinckethe to escape: that the vvaye to heauen is harde, strayte, and paynefull, by Mat. 7. the affirmation of God hym selfe, & yet shee thinckethe to goe in, lyuinge in pleasures & delytes of the vvorlde: that all hollye sain­tes that euer vvere (as the Arostles, & mother Act. 1 of Christ her selff, vvithe all good men since) 1. Cor. 4 chose to them selues to lyue an austere lyfe, in 2. Cor. 4 fastinge, prayenge, punishinge there bodyes, 6. 11. [...] & the lyke, and for all this, lyued in feare and 1. Cor. 9 [Page 23] tremblinge of the iudgmētes of God: and shee Phili. 2. attendinge to none of thes thinges, but fo­lovvinge 1. Cor. 2. her pastimes, makethe no doubt of her ovvne estate. If I saye my soule or any other, dyd in deede, and in earneste consider these thinges, or the leaste parte of a thousād more that might be considered, & vvhich our Christian faithe doethe teache vs to be true: she vvold not vvander (as the moste parte of Christian soules doe) in suche desperat perill thorovve vvant of consideration.

VVhat makethe theiues to seeme madde A [...] vnto vvyse men, that seinge so manye hanged dayly for theefte before their eyes, vvill yet notvvithstundinge steale agayne, but onlye Mat. 7. lacke of cōsideratiō? and the verie same cause Luc. 12. makethe the wisest mē of the world to seeme Rom. 1. very fooles, and vvorse than frantickes vnto 1. Cor. 1. [...]. 3. God and good men, that knovvinge the vani­ties of the vvorld & daunger of sinnfull lyfe, Gal. 3. doe folovve soe muche the one, and feare so litle the other. If a lawe vvere make by the authoritie of man, that vvhoesoeuer should ad vēture to drincke vvyne, should vithout delaye holde his hand but halfe an houre in the fyre, or in boylinge leade for a punyshe­mēt: I thincke manye vvould forbeare vvyne, albeit [...] they loued the same: and yet a lavve beynge made by the eternall maiestie of God, that vvhoe so euer committhe sinne, shall boyle euerlastinglye in the fire of hell, vvithoute ease or end: Many men for lacke of consideration doe committ sinne, vvithe as litle feare, as they do eate or drincke.

To conclude therfore, consideration is a The con­clusion of this chapter. moste necessarie thinge to be taken in hande, especially in these our dayes, vvherein vanitie hathe so'muche preuayled vvithe the moste, as it semethe to be true vvisdome, & the con­trarie thereof to be more follye, and contem­ptible simplicitie. But I doubt not by the assi­stance of God, and helpe of consideration, to discouer in that vvhiche followethe, the erroure of this matter vnto the discrete rea­der, vvhiche is not vvillfully blynded, or ob­stinatlye geuen ouer vnto the captiuitie of his ghostly ennemye (for some suche men therebe,) of vvhome God sayethe as it vvere pytyeng and lamentinge their case: they haue made aleague vvithe deathe, & a couenant vvithe Esa. 28. hell it selfe: that is, they vvill not come oute of the daunger vvherin they be, but vvill heade­longlye caste them selues into enerlastinge perdition, rather than by consideration of their estate, to recouer to thē selues eternall lyfe and glorie, from which deadly obstina­cie our Lorde of his mercye deliuer vs all.

CHAP. III.

NOvve then, in the name of al­mightie God, and vvith the assi­stauce of his most holy spirite, let the Christiā man or vvoman desirous of saluation, first of all [Page 25] consider attentyuely, as a good marchand factour is vvonte to doe, vvhen he is arriued in a strāge countrye: or as a captaine sent by his prince to some great exployte is accustomed, vvhen he comethe to the place appointed: that is, to thinke for vvhat cause he came thi­ther? vvhy he vvas sent? to vvhat ende? vvhat to attempt? vvhat to prosecute? vvhat to per­forme? vvhat shalbe expected and required at his handes vpon his returne by hym that sent hym thither? for these cogitations (no donbt) shall styrre hym vpp to attende to that vvhich he came for, and not to employe hym selff in impertinent affayres. The lyke (I saye) vvould I haue a Christian to consider, and to aske of hym selfe, vvhye, & to vvhat ende vvas he created of God, and sent hither into this vvorlde? vvhat to doe? vvherin to best­ovve his dayes? he shall finde for no other cause or ende, but onely to serue God in this Deu. 6. life, & by that seruice to gayne euerlastinge Iosu. 22. glorye in the life to come. This vvas the con­ditiō Gen 14. of our creation, and this vvas the onelie consideration of our redemptiō, prophesied by zacharie before vve vvere yet redeemed, that vve beinge deliuered from the handes of our Luc. 1. enymyes, might serue hym in holynes and instice all the dayes of our lyfe. The [...] cōsequē ­ce.

Of this it foloweth first, that seinge the ende and finall cause of our beynge in this worlde, is to serue God in this lyfe & therby to gayne heauen in the next: that what so euer we doe, or endeuour, or bestowe our tyme in, eyther contrarie or impertinent to [Page 26] this ende, whyche is onely to the seruice of God, thoughe it were to gayne all the kyng­domes of the earthe: yet is it meere vanitie, follie, & lost labour: & will turne vs one daye to grefe, repentāce, and confusion: for that it is not the matter for whiche we came into this lyfe, or of whiche we shalbe asked ac­compt at the last daye, except it be to re­ceaue Iudgement for the same.

Secondlie it folowethe of the premisses, The se­cond cō ­sequēce. that seinge our onely ende & busines in this worlde, is to serue God, & that all other ear­thelye creatures are putt here to serue vs to that ende: we should for our partes be in­different to all these creatures, as to riches or pouertie, to healthe or sicknes, to honour or contempt: and we should desire onely so muche or litle of the same, as were best for vs to our sayd ende that we entende: that is, to the seruice of God: for whoe soeuer desi­ethe or seekethe thes creatures more than this, runnethe from his ende for the which he came hither.

By this nowe maye a carefull. Christian take some scantelinge of his owne estate withe God, and make a coniecture whether he be in the right waye or no For yff he at­tende onely or principallye to this ende, for whiche he was sent hither, that is, to serue God, and gayne heauen, yf his cares, cogita­tions, studies, endeuours, labours, talke, and other his actiōs, runne vpon this matter, and that he careth no more for other creatures, as honour, riches, learninge, & the lyke: then [Page 27] they are necessarie vnto hym for this ende, whiche he pretendethe. If his dayes and lyfe (I saye) be spent in this studie of the seruice of God, and procuringe his saluation in feare Phili. 2. and tremblinge as the Appostle willethe vs: then is he doubtles a most happye & blesse­de man, and shall at lengthe attayne to the kyngedome whiche he lookethe for.

But yf he finde hym selff in a contrarie ease, that is, not to attende to this matter for which onelye he was sent hither, nor to ha­ne in his harte & studie this seruice of God, and gayninge of heauen, but rather some other vanitie of the world, as promotion, wealthe, pleasure, sumptuous apparell, gor­gious buyldinges, bewtie, or any other thin­ge els that partaynethe not to this ende: yf he spende his tyme (I saye) abowt these try­fles, hauinge his cares & cogitations, his talke & delight, more in thes, then about the other great busines of gayninge heauen for which he was sent: Then is he in a perilouse course, leadinge directlie to perdition, except he alter and change the same. For most certaine it is, that who soeuer shall not attende vnto the seruice he came for, shall neuer attayne to the rewarde promised to that seruice.

And because the most parte of the world not only of infidels, but also of Christiās, doe amisse in this pointe, and doe not attende to this thinge for which they were onely crea­ted and sent hyther. Hence it is that Christ & his holye saintes haue alwayes spoken so Luc. 13. 23. hardly of the small number that shalbe saued [Page 28] euen amonge Christians, and haue vttered some speeches which seeme very rigorous to fleshe and bloode, and scarce trewe, albe it they must be fulfilled as, that it is easier for a Mat. 19. camell to goe thorovvghe a needles eye then for a Mar. 10. riche man to enter into heauen. The reason of which sayenge and many more standethe in this, that a riche man or worldlinge attēdin­ge to heape riches, can not attende to doe that whiche he came for into this worlde, and consequenetly neuer attayne heauen, ex­cept God worke a miracle, & so cause hym to contemne his riches, and to vse thē onely to the seruice of God as some tymes he do­the: and we haue a rare example in the go­spell zacheus, whoe beinge a very riche Luc. 19. man, presently vpon the enteringe of Christ into his house, & muche more into his harte, gaue half his goodes vnto the poore, and whome so euer he hadd iniuried, to hym he made fower tymes so muche restitutiō. And so entered into heauen whiche otherwyse he hadd not done.

But hereby now maye be seene the la­mentable The la­mētable state of men of the vv­orld. state of manye a thowsande Chri­stians in the world, which are so farrof from bestowinge winge there hole tyme & trauell in the seruice of God and the gayninge of heauen, as they neuer almost thincke of the same, or yf they doe, it is with very litle care or attē ­tiō. Good Lorde, howe manye men and wo­men be there in the world which bearinge the name of Christians, scarse spende one houre of fower and twentie in the seruice [Page 29] of God? howe manye doe beate their bray­nes about wordly matters, and how fewe are troubled withe this care? howe manye finde tyme to eate, drinke, sleepe, disporte, deck & painte thē selues out to the worlde, and yet haue no tyme to bestowe in this greatest busines of all other? howe manye spend ouer whole dayes, weekes, monethes, and yeares, in hauking, hunting, and other pastymes, without any care or earnest cogi­tation of these thinges? Other in ambition & promotiō without makinge accounte or re­grade of the matter? what shalbe come of these people? what will they saye at the daye of iudgment? what excuse will they haue!

If the marchand factour (which I spake A com­parison. of before) after manye yeares spent beyond the seas, returninge home to geeue accoun­tes to his maister, should yeald a reconninge of so muche tyme spent in singinge, so much in daunsinge so muche in courtinge, and the lyke: who would not laughe at his accoun­tes? but beinge further asked by his maister, what tyme he bestowed on his marchandise which he sent hym for: yf he should answe­re, none at all, nor that he euer thought or studyed vppon that matter: whoe wold not thynke hym worthie of all shame and pu­nishemene? and surelve withe muche more shame and confusion shall they stande at the daye of iudgemēt, whoe beinge placed here to so great a busines, as is the seruice of al­mightie God & the gayninge of his eternall kyngdome of heauē, haue not withstādinge [Page 30] neglected the same, bestowinge their stud­dies labours and cogitations in the vaine trifles of this world, which is as muche from the purpose, as yf men beinge placed in a course to runne at a golden game of infinite price, (as we are all placed to runne at hea­uen 1. Cor. 9 as, S. Paule sayeth) they should leaue their marke & [...] steppe a side after flyes or fethers in the ayre, and some other stande styll gatheringe vpp the dunge of the gro­unde: and how were these men worthie (trowe you) to receaue so greate arewarde as was proposed to them?

VVherfore (deare Christian) yf thow be wyse, consider thy case whyle thou haste Gal. 6. tyme. Followe the Apostles counsaile: exami­ne thy owne worke & wayes, and deceyue not thy selfe. Yet thowe maiste reforme thy selfe, because the daye tyme of lyfe yet re­mayneth. The dreadfull night of deathe Ioh. 9. will ouertake thee shortly, whē there wilbe no more tyme of reformation. VVhat will all thy labour & toyle in procurynge of world­lie, wealthe, profitt or comfort thee, at that hower, whē it shalbe sayed to thee, as Christ sayed to thy lyke in the ghospell, when hee was nowe come to the topp of his worldly felicitie: thovv foole this nyght shall they take Luc. 1. avvaye thy soule, and then vvhoe shall haue the thinges vvhich thou haste gotten together? Beleue me (deare brother) for I tell the no vntrew­th, one howre bestowed in the seruice of God, will more comforte the at that tyme, than a hundrede yeares bestowed in adua­uncinge [Page 31] thy selfe & thy familie in the world. And yf thou mightest feele nowe the case, wherein thy poore harte shalbe then, for omittinge of this thinge, whiche it should most haue thought vppon: thow wouldest take from thy sleepe, and from thy meate, alsoo, to recompence thy negligence for the tyme past. The difference betwyxt a wyse man and a foole is this, that the one proui­dethe for a mischeef whyle tyme serueth: but the other when it is to late.

Resolue thy self therfore good Christian whyle thow hast tyme. Resolue thy selfe without delay, to take in hande presentlye & to applye for the tyme to come, the great and weyghtie busines for which thow wast sent hither, which onely in deede is waygh­tie & of importance, and all other are meere tryfles and vanities, but onely so far furthe as they concerne this. Beleeue not the world, whiche for runninge a wrie in this pointe, is detested by thy Sauiour, and euery frend therof, pronounced an enemye to hym by his Appostle. Saye at lenght vnto thy Sa­uyour, Ioh. 7. 8. 12. I doe confesse vnto the o Lorde, I doe confesse and can not denye, that I haue not 1. Ioh. 2. hitherto attended to the thinge for which I was created, redeemed, and placed here by thee: I doe see my error, I can not dissemble my greeuous faulte, and I doe thancke the ten thowsande tymes, that thou hast geeuen me the grace to see it whyles I maye yet amend it: which by thy holye grace I meane to doe & wthout delaye to alter my course, [Page 32] beseechinge thy diuine maiestie that as thou hast geeuen me this light of vnderstandinge to see my daunger & this good motiō to re­forme the same: So thow wilt continew towardes me thy blessed assistance, for per­formance of the same, to thy honour and my soules healthe.Amen.

CHAP. IIII.

HAuinge spoken of the ende of man in generall, in the former chapter, & shevved that it is to serue God in this lyfe, & therby to gayne heauen in the next: it seme­the cōuenient (for that the matter is of greate and singuler importāce) to treate some vvhat more in particuler, vvherin this seruice of God do the consist, that therby a Christian may iudge of him selfe, whether he performe the same or no, & cōsequentlye whether he doe the thinge for whiche he was sent into this worlde.

First therfore it is to be vnderstood, that the whole seruice whiche God requi­reth at a Christian mans handes in this lyfe, Tvvo par tesof our ende in this lyfe. consisteth in tvvo thinges. The one to flye euill, & thother to doe good And albeit thes two thinges were required of vs also before [Page 33] our redemption by Christ, as appeareth by Dauid whose commaundement is generall: declyne from euill and doe good; and by Esay the Psal. 36. prophet whose wordes are: leaue to doe per­uerslie, Esa. 1. and learne to do well: yet muche more particulerlye and with farr greater reason are they demauuded at the handes of Chri­stian people, whoe by the death and passion of their redemer, doe receaue grace & force to be able to performe thes two thinges, which the old lawe did not gyue, albeit it commaunded the same.

But novve vve beinge redeemed by Rom. 6. Christ, and receauinge from him not onlye the renevvinge of the same cōmaundement, for the performance of thes tvvo thinges, but also force and habilitie by his grace, wherby we are made able to doe the same: vve re­mayne more bounde therto in reason and dewtie thā before, for that this was the frui­te and effect of Christ his holye passion, as. S. Peter sayeth, that vve beinge dead to sime, 1. Pet. 2. shoulde liue to iustice. Or as S. Paule more plai­nelye declareth the same when he sayeth, the Tit. 2. grace of God our Saueour hath appeared to all men, instructinge vs to this end, that we renoun­cinge all wickednes and seculer [...], should liue soberlye, iustlye, and godlye, in this worlde. Tvvo [...] tes of the seruice of God.

Thes two thinges then are the seruice of God, for whiche we were sent into this world: the one, to resist sinne, the other to follow good woorkes. In respect of the first Iob. 7. 2 Cor. 10 1. Tim. 1. we are called souldiers, & our lyfe a warfare vppon the earthe. For that as souldiers doe [Page 34] alwaies lye in waite to resist theire enimies: 2. Tim. 2 so ought we to resist sinne, and the tempta­tions Pphil. 1. therof. And in respect of the seconde, Heb. 10. & [...]. we are called labourers, sowers, workemen, marchantes, bankers, stewardes, farmers, and Math. 9 10. 20. the like, for that as thes men attende dili­gentlye Luc. 10. 1. Tim. 5. to their gayne & increace of substāce Psal. 125 in this lyfe, so should we to good workes, for the encrease of our treasure in the world Mat. 13. to come.

Thes tvvo thinges are the pointes vvhich a Christian man should meditate vppon: the exercises vvherin he should be occupied: the tvvo legges vvhervppon he muste vvalke towardes his countrie: the two armes vvher­vvith he must apprehende and lay holde on gods eternall kingdome: and fynally the tvvo vvynges vvherby he must flie and mounte to heauen. And vvhosoeuer vvanteth any one of thes, though he had the other: yet can he not ascend to heauen no more, than a byrde can flye lackinge one of her vvynges. I say, that nether innocencie is sufficient vvith out good vvoorkes: nor good vvorkes anye thing auaileable, vvhere innocēcie frō sinne is not: the latter is euident by the people of Israell, vvhose sacrifices, oblatios, prayers and other good vvorkes commended aud commaunded by God hym selfe, vvere often tymes abho­minable to God: for that the doers thereof lyued in sinne and vvickednes, as at large the prophet Esaye declareth: the former also is Esa. 1. made apparent by the parable of the foolishe virgines, vvhoe albeit they vvere innocent Mat. 25. [Page 35] from sinne, yet because they lacked the oyle of good vvorkes, they vvere shutt ovvt of doores. And at the last daye of iudgement Luc. 13. Christ shall saye to the damned, because you Mat. 25. clothed me not, fed me not, and did not other deedes of charitie appointed to your vocatiō: therfore goe you to euerlastinge fire et ce. Bothe thes poyntes then are necessarie to a Christian for his saluation: and so necessarie, as one vvithout the other auayleth not, as I haue sayed. And tovvchinge the first, vvhiche is resistinge of sinne vve are vvilled to doe it Hovv vve ou­ght to re­sist sinne. (by S. Paule) euen vnto deathe and vvith the last of our blood (yf it vvere neede) and in di­uers other places of scripture, the holie ghost vvilleth vs most diligentlye to prepare our Heb. 12. selues, to resist the deuill manfullye, vvhiche Eph. 5. tempteth vs to sinne: and this resistāce ought Iaco. 4. 1. Pet. 5. to be made in suche perfect maner, as vve yealde not vvittinglye and vvillinglie to any fyn vvhat soeuer, ether in vvorke, vvorde, or consent of harte: in so muche, that vvhoe so euer snould geeue secret consent of minde to the performance of a sinne yf he had time, Math. 5. place, and abilytie therunto: is condemned by the holye scripture in that sinne, euen as Exod. 12. yf he had committed the same novv in acte. Deut. 5. And touchinge the second, vvhiche is good vvoorkes, vve are vvilled to doe them abun­dantlie, Hovv vve must doe good voorkes. diligentlie, ioyfullye, and ineessantlie, for so saieth the scripture. VVhas soeuer thy hand can doe, doe it [...]. And againe: vvalke vvorthie of God, fructyfiynge in euerie good Eccle. 9 vvoorke: And againe S. Paule sayeth Let vs doe Eccle. 1. [Page 36] good vvorkes vnto all men. and agayne in the Gal. 6. verie same place, let vs neuer leaue of to doe good, for the tyme vvill come vvhen vve shall reape [...] end. And in an other place he vvilleth vs to be stable, immoueable, and abundant in good vvorckes knovvinge that our laboure shall not be 1. Cor. 15 vnprofitable,

By this it may be seene (deare brother) A descri­ption of a Chri­stian. vvhat a perfect creature, is a good Christian, that is, as S. Paule describeth hym, the hand­vvorke of God and creature of Christ to good vvorkes, vvherin he hathe prepared that he should Ephe. 2. vvalcke. It appeareth (I saye) vvhat an exacte lyfe the trevv lyfe of a Christian is: vvhich is a continuall resistance of all sinne, bothe in thought, vvord and deede, and a performāce or exercise of all good vvoorkes, that possi­blie he can deuise to doe. VVhat an Angeli­call lyfe is this? nay more than Angelicall, for that Angels beinge novv placed in their glorie, haue neither temptation of sinne to resist, nor can doe any meritorious vvorke as vve maye.

If Christians did liue accordinge to this The per­fectiō of a Chri­stian life. their devvtie, that is, in doinge all good that they might, and neuer consentinge to euill: vvhat needed there almost any temporall lavves? vvhat a goodlye cōmon vvealth vvere Christianitie? vvhoe vvill novv maruaile of the happy dayes of our forefathers, vvherin such simplicitie, such trueth, such cōscience, such almes deedes, such sinceritie, such ver­tue, such religion and deuotion, is reported to haue ben: the cause vvas, for that they stu­died [Page 37] vppon thes tvvo pointes of a Christian mans devvtie, and laboured for the perfor­mance therof, euerye man as God gaue hym [...]. And vve, because vve looke not into thes matters, are become as loose and vvicked in lyfe, as euer the gentiles or infidels vvere. And yet is God the same God still, and vvill accept at our handes, no other accounte, than he did of our forefathers, for the perfour­mance of thes tvvo partes of ourdevvtie towardes hym. VVhat than shall become of vs, which doe not lyue in anye parte as they did? And to enter yet some what more into the particuler consideration of thes thinges, whoe is there now a dayes amongest cōmon Christians, (for no dout there be in secrette, manye seruauntes of God which doe it) but of those which beare the name of Christians and most sturr abrode in the world, whoe is there (I saye) that taketh any payne aboute the first pointe, that is, towchinge the resi­stinge of the concupiscence of sinne? which concupiscence or naturall motion to sinne, remayninge in vs, as a remnant of our natu­rall maladie in punishment of the sinne of our first father Adam, is left in vs now after baptisme, ad agonem, that is, to stryue withall, Aug. lib. 2 cōc. Iu­lian & li. 1. de pec­cat. mer. ca vl. 10. and to resist, and by resistinge, to merit in­crease of glorie in heauen. But alas hovv ma­nie there vvhich doe resist (as they should) thes euill motions of concupiscence? whoe Cassian. 1. 5 c. 12. & deinceps dothe euer examine his conscience of the sa­me? whoe doth not yelde commonlye con­sent of harte, to euerye motion that commeth [Page 38] with pleasure, of couetousnes, of anger, of reuenge, of pryde, of ámbition, and aboue all, of lecherie, and other filthye synnes of the fleshe: knowinge notwithstandinge (by the protestation of our Saueour Christ him selfe) that euerye such consent of harte, is as much in substance of synne, as the act. Mat. 5. and maketh the soule guiltie of eternall dam­nation?

It is a wounderfull matter to cōsider, & able to make a man astonnyed to thincke, what greate care, seare, diligence and labou­re, good men in old tymes did take about this matter of resistinge synne, and how ly­tle we take now. Iob the iusl, hauinge lesse Iob. 9. cause to feare than we, saieth of hym selfe: I did feare all my doinges (o lord) consideringe that thovv doest not pardon such as offende the. But the good kynge Dauid whiche had now tasted gods heauie hande for consentinge to sinne before, she wethe him selfe yet more carefull and fearefull in the matter, when he saieth: I did meditate in the night tyme together Psal. 76. vvith my harte, and it vvas my vvhole exercise, & I did [...] or svveepe myne ovvne spirite vvithe in me: what a diligent examination of his conscience, thoughtes and cogitations was this in a kynge? and all this was for the auoi­dinge and resistinge of synne: as allso it was in S. Paule, woe examined his conscience so narrowly, and resisted all temptations with suche diligence and attention, as he could pronounce of hym selfe, that to his knoledge 1. Cor. 4 he was guyltie of nothinge, albeit he doth [Page 39] confesse in an other place, that he had most vile and strong temptations of the fleshe la­yed vppon him of the deuill, by Gods per­mission: 2. Co. 12 marye yet by the grace of Christ he resisted and ouercame all. Forthe better per­formance wherof it is liklye that he vsed al­so these externall helpes and remedies of much fastinge, lōge prayinge, painefull wat­chinge, 2. Cor. 6 & 11. and seuere chastisinge of his bodie, wherof he maketh mention in his writin­ges. 1. Tim. 1 1. Cor. 9 As also all godlye men by his example, haue vsed the lyke helpes sence, for the bet­ter resistinge of synfull temptations when neede requyred, I meane tbe helpes of absti­nence, Reme­dies vsed by the auncient fathers for resi­stinge of synne. fastinge, watchinge, prayer, chastisin­ge of the bodie by heareclothe, lyinge on the grownde, beatinge, and the like. VVhe­rof I coulde here recite greate store of exā ­ples out of the holye fathers.

But he which would reade many heaped togyther in euerye one of thes particuler 10. Cas­sian. de instit. re­nunciant & coliat. patrum. pointes, let him reade the worckes of Iohn Cassian the Eremite, which wrote almost twelue hundred yeres past, of the doinges of mounkes and other the best Christiās in his dayes: or let him reade Marcus Marulus exā ­ples M. Maru­lus de fa­ctis dictis que me­morabili bus. of the lyues of the auncient fathers ga­thered: owt of this Cassian, S. Iherome and others: where he shall reade manye thinges that will make hym wounder, and afeard also (if he be not past feare) to see what ex­treame payne and diligence these first Chri­stiās tooke, in watchinge euerye litle fleight of the deuill, and in resistinge euerie litle [Page 40] temptation or cogitatiō of synne, wheras we neuer thincke of the matter, nor make accoun­te ether of cogitation, cōsent of harte, worde or vvorke, but doe yelde to all vvhat soeuer our concupiscēce moueth vs vnto, doe svval­lovv dovvne euerie hooke layed vs by the deuill, & most greedelye doe deuoure euerie poysened pleasant bayte, vvhich is offered by the enimye for the destructiō of our sovvles, and thus muche aboute resistinge of synne. Hovv much vve fayle in doinge good vv­orkes.

But novv touchinge the second po­ynte, vvhiche is continuall exercisinge our selues in good vvorkes, it is euident in it selfe, that vve vtterlie fayle (for the most par­te of vs) in the same. I haue shevved before hovv vve are in scripture commaunded, to doe them, vvithout ceassinge, and most dili­gentlye vvhiles vve haue tyme of daye to doe them in, for as Christ sayth, the night Io. 6. vvill come vvhen no man can vvorke anye more. I might also shevv hovv our forefathers the sainctes of God, vvere most diligent and ca­refull in doinge good vvorkes in their daies, euen as the husbandman is carefull to caste seede into the grovvnde vvhyles fayre vvea­ther lasteth, and the marchāte to laye out his monye whiles the good markytt endureth: Gal. 6. they knew the tyme woulde not last longo, Phili. 2. which they had to worke heir owne salua­tion in: and therfore they bestirred thē selues whiles oprortunitie serued: they neuer cea­sed but came from on good worke to an other, well knowing what they did, and what gayne they hoped for.

If there were nothinge els to proue their wounderfull care and diligēce herein: yet the infinite monumentes of their almes deedes, yet extant to the worlde, are sufficient testi­monies of the same: to wit, the infinite chur­ches builded and indowed with greate and abundant maintenance, for the ministers of the same: so manye bishopprickes, deaneryes, archdeaconryes, Canonryes, prebendes, cha­untryes, and the like: So manye hospitalles & houses of orphanes and poore people: so ma­ny scholes, Colledges, vniuersities: so manye bridges, high wayes, and publique cōmodi­ties, so manye Abbayes, Nunries, Priaries, her­mitages, and the like, for the sēruice of God, and repose of holye people, whiche would leaue the world and betake them selues on­lye to the contēplation of heauenlye thinges. VVhich charitable deedes all (& a thow sand more bothe priuate and publique, secrete and open, which I can not reporte) came owt of the purses of our good auncesters: [...] oftentimes not onlye gaue of their abundan­ce, but also saued from their owne mouthes & plucked from their owne childrē & poste­ritie, and bestowed it vppon deedes of chari­tis for behoofe of their sovvels. VVheras we are so farof from geeuinge awaye our ne­cessaries, as we will not bestow our verie su­perfluities, but will imploye thē rather, vpon haukes and dogges, and other brute beastes, & some times also vpon much viler vses, then to the reliefe of our poore brethren, and to the ease of our sowles in the lyfe to come.

Alas (deare brother) to what a carelesse and senseles estate are we come to wchinge our owne saluation and damnation? S. Paule cryeth owt vnto vs, vvorke your ovvne saluatiō Phili. 2. vvith feare and tremblinge, And yet no man for that maketh accounte therof. S. Peter war­neth vs grauelye and ernestlye: brethren take you great care to make your vocation and election 2. Pet. 1. suer by good vvorkes, & yet vvhoe almost vvill thinke vpō them? Christ him selfe thundereth in thes vvordes: And I tell you make your selues Luc. 16. frindes, (in this voorld) of vniust māmon, that vvhē you fainte they maye receaise you into eternall tabernacles. That is, by your riches of this vvorlde, purchase vnto you the prayers of good people, that by their intercession, you may enioye lyfe euerlastinge. And yet for all that, vve are not moued herevvithall: so deade vve are and lumpyshe to all goodnes.

If God did exhorte vs to good deedes for his owne commoditie, or for any gayne that he is to take therby: yet in reason we ought to pleasure him therin, seinge we haue receaued all from his onlye liberalitie before. But selnge he asketh it at our handes for no neede of his owne, but onlye for our gayne, and to paye vs home agayne with vsury: it is more reason we should harken vnto him. If a common honest man vpon earthe shoulde in­uite vs to do a thinge, promisinge vs of his honestie a sufficient rewarde, vve woulde beleeue him: but God makinge infinite pro­mises vnto vs in scripture of eternall revvar­de for our vvell doinge, as that vve shall eate Luc. 22. [Page 43] vvith him, drincke vvith him, raigne vvith Mat. 13. him, possesse heauen vvith him, and the like, Rom. 8. can not moue vs notvvithstandinge to vvor­kes Apo. 22. of charitie. Marie because our forefa­thers vvere moued here vvithall, as hauinge hartes of softer metall than ours are of: ther­fore they brought forth such abundant frui­te as I haue shevved.

Of all this then that I haue sayde, the godlie Christian maie gather, first, the lamen­table estate of the vvorld at this daye, vvhen amongest the small number of those vvhiche beare the name of Christians, so manye are like to perishe, for not perfourminge of thes tvvo principall pointes of theire vocation. Secondly he maye gather the cause of the infinite difference of revvarde for good and The dif­ferēt sta­te of a good & eutl mā at the daye of deathe. euill in the lyfe to come, vvhiche some men vvill seeme to meruaille at: but in deede is most iust and reasonable, consideringe the greate diuersitie of lyfe in good and euill men vvhiles they are in this vvorlde. For the good man dothe not onlye lyue voide of mortall syn: but also by resistinge the same, daylie and hovverlye encreaseth his merit. The loose man, by yeldinge consent to his concupiscence, do the not onlye lose all me­rit, but also [...] synne vpō synne vvi­thout number. The good man, besides auoy­dinge syn, dothe insinite good vvorckes, at the least vvise in desyre and harte, vvhere greater abilitie serueth not. But the vvicked man, neyther in hart or deede dothe anye good at all, but rather seeketh in place ther­of [Page 44] to doe hurte. the good man imployeth all his mynde, harte, vvordes, and handes, to the seruice of God and of his seruauntes for his sake. But the vvicked man bendeth all his force and povvers [...] of bodye and myn­de, to the seruice of vanities, the vvorld, and his fleshe: in so muche, that as the good man encreaseth hovverlye in merit, to vvhiche is due encrease of grace and glorye in heauen: so the euyl from tyme to tyme, in thought, vvorde or deede, or in all at once, heapeth vp sinne and damnation vppon him selfe, to vvhiche is due vengeance, and encrease, of tormentes in hell: and in this contrarie cour­se they passe ouer their lyues for tvventie, thirtie, or fortie yeres, and so come to dye.

And is it not reason novv, that seinge there is so great diuersitie in their estates: there shoulde be as greate or more diuersitie also in their revvarde? especiallye seinge God is a great God, and revvardeth small thinges vvith greate vvages, ether of euerlastinge glorye, or euerlastinge payne. Thirdlye and lastlye the diligent and carefull Christian may gather of this, vvhat greate cause he hath to put in practyse the godlie counsaile of S. Paule vvhich is, that euerie man shoulde Gal. 6. proue and examine his ovvne vvorke and so be able to iudge of hym selfe, in vvhat case he standeth. And yf vppon this examination, he finde him selfe a vvrye: to thanke God of so gteate a benifite, as is the reueilinge of his daunger, vvhyles yet there is tyme and place to make amendes for all. No doubt manye [Page 45] perishe dailie by gods iustice in theire ovv­ne grosse ignorance, vvhoe if they had re­ceaued this speciall fauoure, as to see the pitt before they fell in:happylye they vvoulde haue escaped the same. Vse goddes mercie to thy gayne then (gentle brother) and not to thy further damnation. If thovv see by this examination that hitherto thovv hast not led a trevv Christian lyfe: resolue thy selfe to begynne novv, and cast not avvaye vvilfullye that precious sovvle of thyne, vv­hiche Christ hath bought so dearlye, and vvhich he is most readie to saue and endevv vvith grace and eternall glorye, if thovv vvouldest yelde the same into his handes, and be content to direct thy lyfe accordinge to his most holye, easie, and svveete com­maundementes.

CHAP. V.

AMongest other pointes of a A princi­pall point of vvy­sedome in a ser­uant. prudent seruant, this is to be esteemed one principall, to cō ­sider in euerye thinge cōmitted to his charge, vvhat accounpte shalbe demaunded tovvchinge the same: also vvhat maner of man his mai­ster is: vvhether facile, or rigorous: mylde, or sterne: careles or exquisite in his accountes. Also vvhether he be of abilitie to punishe [Page 46] hym at his pleasure, findinge him faultie: and [...], hovv he hathe dealt vvith other be­fore in like matters. For accordinge to thes circumstances (if he be vvise) he vvill gouer­ne hym selfe and vse more or lesse diligence in the charge committed.

The like vvisdome vvoulde I counsaile A neces­sarie cō sideratiō a Christian to vse, in the matters before reci­ted: to vvitt, tovvchinge our ende for vvhich god sent vs hither, and the tvvo principall pointes therof, enioyned for our exercise in this life: to consider (I saye) vvhat accounto vve shalbe demaunded for the same: in vvhat maner: by vvhome: vvith vvhat seueritie: vvith vvhat daunger of punisament, if vve be founde negligent and recheles therin.

For better vnderstandinge vvherof, it is to be noted, first, vvith vvhat order and vvith vvhat ceremonies and circūstances God ga­ue vs this charge, or rather made and pro­claimed this lavve of our behaueoure & ser­uice tovvardes him. For albeit he gaue the sa­me cōmaundement to Adam in his first crea­tion, and imprinted it aftervvardes by natu­re into the hartes of eche man before it vvas vvriten (as S. Paule testifyeth.) yet for more Rom. 2. plaine declarations sake, and to conuince vs the more of our vvickednes, (as the same Rom. 7. Apostle noteth.) he published the same lavve Gal. 3. in vvriten tables, vppon the mounte Synay: Marie vvithe suche terrour, and other circumstances of Maiestie, (as also S. Paule Heb. 12. noteth to the Hebrevvs) as may greatlye [...] the breakers therof. Let anye man reade [Page 47] the nynetenthe chapter of Exodus, & there Exo. 19. he shall see, vvhat a preparation there vvas for the publishinge of this lavve. First, God The dre­adfull pu­blication of the la­vve. caileth Moyses vp to the hill, and there rec­koneth vpp all the benefites vvhich he euer had bestovved vpon the people of Israell: and promiseth them manye more, yf they vvould keepe the lavve vvhich he vvas then to geue them. Moyses vvent to the people, and retur­ned aunsvvere againe, that they vvould keepe it. Then caused God the people to be sancti­fied against the thirde daye, to vvashe all their garmentes, and that no man shoulde cōpanie vvith his vvife: also to be charged that none vpon payne of death should presume to mo­unte vp to the hyll but Moyses alone, and that vvhoe soeuer should dare but to touche the hill, should presentlie be stoned to death. VVhen the third daye vvas come, the Angels (as S. Steuen interpreteth it) vvere readie Act. 7. there to promulgate the lavve. The trōpettes sounded mightilye in the ayre: greate thun­der brake ovvt from the skye, vvith fearse lightninges, horrible clovvdes, thicke my­stes, and terrible smoke rysinge from the mountaine. And in the middest of all this Maiestie, and dreadfull terror, God spake in the hearinge of all: I am thy Lorde God vvhich Exo. 20. haue brought the out of the lande of Egypt, me Deut. 5. onlie shalt thovv serue: and the rest vvhich fo­lovveth, containinge a perfect description of our devvtie in this lyfe, cōmonlye called the ten commaundementes of God.

All vvhich terror and maiestie, S. Paule [Page 48] hym selfe as I haue sayde, applyeth to this Heb. 12. meaninge, that vve should greatlye tremble to breake this lavve, delyuered vs vvith such circumstances of dread and feare: signifiyinge also hereby, that the exaction of this lavve, must needes be vvith greater terrour at the daye of iudgement, seinge that the publica­tion therof, vvas vvith such astonishment and dreade. For so vve see alvvaies great princes lavves to be executed vpon the offenders vvith much more terror than they vvere pro­claimed. And this maye be a forcible reason to moue a Christiā to looke vnto his devvtie

Secondlye if vve consider the sharpe God spu­nishe­ments. execution vsed by God vpon offenders of this lavve, bothe before it vvas vvriten and synce: vve shall fynde greate cause of feare also, as the vvounderfull punishemēt vpon Gen. 3. Adam & so manye millions of people besy­des, for his one fault: the drovvningo of all Gen. 7. the vvorlde together: the burninge of So­dome Gen. 19. and Gomorra vvith brimstone: the re­probation 1. Re. 18. of Saul: the extreme chastisement 2. Re. 12 of Dauid: and the like. VVhich all beinge done by God vvith suche rigour for lesse & fevver synnes than ours are, & allso vppon them vvhome he had more cause to spare than he hath to tollerace vvith vs: may be admonishmentes vvhat vve must looke for at gods handes, for breache of this lavv of seruinge him in this lyse.

Thirdlye if vve cousider the speeches Christes speches. & behauyour of our lord & maister Christ in this matter: vve shall haue yet more occasion [Page 49] to doubte cur owne case: whoe albeyt he came now to redeeme vs and to pardone all, in all mildenes, humilitie, clemencie and mercye: yet in this point of our accounte he neuer shewed but austeritie and greate ri­gour, not onlie in wordes and familiar spee­che with his Apostles, but also in examples and parables to this purpose. for so in one parable he damneth that poore seruaunte to hell, (where should be weepinge & gnas­shinge of teeth) onlye for that he had not Mat. 25. augmented his talent deliuered hym. And Christ confesseth there of him selfe, that he is a hard man, reapinge, vvhere he sowed not, and gathering where he cast not abrode: ex­pectinge also vsurye at our handes, for the talentes lent vs, and not accepting onlye his Mat. 24. owne againe. And consequentlie threatning much more rigour to them which shall mi­spende his talentes, as the most of vs doe. Agayne he damneth the seruant whome he founde a sleepe: he damned the poore man which was cōpelled to come into the wed­dinge, Mat. 22. onlye for that he came without a wedding garment: he damned the fyue foo­lishe virgynes, for that they had not theire Mat. 25. oyle with them, and were not readie Iumpe at the verie hower to goe in with hym, & would not know them when they came after: and finallie he promiseth to damne all those (without exception) which shall wor­ke Matt. 13. iniquitie, as S. Mathew restisieth.

Moreouer beinge asked by a certaine prince on a tyme how he might be [...] [Page 50] woold geeue hym no other hope, though he were a prince, but onlye this, yf thovv vvilt enter into lyfe, keepe the cōmaundements of God. Luc. 18. And talkinge with his Disciples at an other Mat. 19. tyme of the same matter, he geeueth them no other comfort but this: yf ye loue me keepe my commaundements. As whoe should saye, if you Iho. 14. were neuer so much my Disciples, and yf ye breake my cōmaundements: there is no more loue nor frēdshippe betwixt vs. And S. Iohn (which best of all other knew his meaninge herein) expoundeth it in this sense, when he saythe: if a man (sayeth he) knovveth God, and Ioh. 2. yet keepeth not his commaundementes, he is a lyar, and the trueth is not in him. And more yet (to take awaye all hope or expectation from his disciples of any other waye of saluation, than by keepinge his commaundementes) he saieth in an other place, that he came not to Math. 5. take avvaye the lavv but to fulfill it, & streight waie he inferreth vppon the same, vvhoe soeuer therfore shall breake one of the least of thes commaundementes, shalbe called the least in the kingdome of heauen. For whiche cause, at his departure out of the worlde, the verie last wordes that he spake to his Apostles were these: that they should teach men to Mat. 28. obserue all his commaundementes vvhat soeuer.

By which appeareth the seuere meanin­ge that Christ had to wchinge our accounte for the keepinge of his commaundementes in this lyfe. The whiche also may be gathered by that beinge asked whether the number Luc. 13. were small of them that should be saued: he [Page 51] aunswereth yea, and counsaileth men to stryue to goe into the straite gate: for that manie should be shut out yea euen of them, which had eaten and [...] whith him, and had enioyed the corporall presence of his blessed bodye, but had not lyued as he commaunded them. In whiche case he signi­fieth that no respect or frindsnippe must ta­ke place with hym at the last day. For whi­che cause he saide to the man whome he had healed at the fishepools side in Ierusalē, beholde novv thovv art hole, seethovv synne no Iob. 5. more, least vvorse happen to the than before. And generallye he warneth vs in S. Mathews Matt. 5. ghospell, that we agree with our aduersa­ries, and make our accountes streight in this lyfe, othervvise vve shall paye the vttermost fardinge in the life to come. And yet more se­uerelye he sayth in an other place: that vve Mat. 12. shall render account at the daye of iudgement for euerie ydle vvorde vvhiche vve haue spoken.

VVhiche daie of iudgement he vvar­neth vs of before, and foretelleth the rigour and daunger in sundrie places of holye scripture to the end vve should preuent the same, and so direct our lyues vvhile vve haue time in this vvorld: as vve may present our selues at that daye vvithout feare & daunger, or rather vvith greate ioye and cōfort when so manie thowsands of vvhicked people shall appeare there, to their eternall confusion.

And because there is nothinge which so Of the daye of iudge­ment. fitlye shevveth the seueritie of Christ in ta­king our accountc at the last daye, as the [Page 52] order and maner of this iudgemēt described most diligētlie by the holye scripture it selfe: it shall make muche for our purpose, to con­sider the same. And first of all, it is to be noted, Two iud gements after de­ath. that there be two iudgementes appointed after death: the one called particuler, wher­by eche man presentlie vpon his departure from this worlde, receaueth particuler sen­tence, ether of punishement or of glorie, ac­cordinge Ioh. 5. to his deedes in this life (as Christes Mat. 25. & 16. owne words are) wherof we haue examples in Lazarus and the riche gloutton, whoe were presentlie caried, the one to payne, thother to rest, as S. Luke testifieth. And to Luc. 16. doubt of this, were obstinacie, as S. Austen affirmeth. The other iudgement is called ge­nerall, Lib. 2. de anima. chap. 4. for that it shalbe of all men together in the end of the vvorld, where shall a finall sentence be pronounced, (eyther of reward, or punishment) vpon all men that euer liued, accordinge to the workes which they haue done, good or bad, in this life: and afterward neuer more question be made of alteringe 2. Cor. 5. their estate: that is, of easinge the paine of the one or endinge the glorie of the other.

Now as towchinge the first of these two The par­ticuler oudge­ment. Aug. tra. 49. In 10. iudgements, albeit the holye auncient fathers, especiallie S. Austen, doe gather and consider diuers particulers of greate seueritie and feare, as the passage of our soule from the bodye to the tribunall seate of God, vnder the custodie both of good and euill Angels: the feare she hath of them: the sodeine stra­ungenes of the place where she is: the terror [Page 53] of gods presence, the strayte examination she must abyde, and the lyke) yet for that the moste of thes thinges are to be considered also in the seconde indgemēt which is gene­rall: I will passe ouer to the same: notinge onlye certaine reasons yealded by the holye fathers, why God after the first iudgement, VVhy there be two iud gements appoin­ted. (wherin he had assigned to eche man accor­dinge to his desertes in particuler) would appoint moreouer this second generall iud­gemēt VVherof the first is, for that the bodie of man rysinge from his sepulcher, might be 1 partaker of the eternall punishement or glo­rie of the sowle, euen as it hath bene parta­ker with the same, eyther in vertue or vice in this lyfe. The seconde is. that as Christ was 2 dishonored and put to confusion heere in the vvorld publikelye: so muche more he might shevv his maiestie and power, at that daye in the sight of all creatures, and espe­ciallie of his enimyes.

The third is, that both the vvicked and good might receaue theire revvarde open­lye, 3 to more confusion and harte greefe of the one, and triumphe of the other, vvhoe com­monlie in this vvorld haue ben ouerborne by the vvicked. The fourth is, for that euill men 4 vvhen they dye, do not cōmonlie carie with them all theire demerite and euill: for that they leaue behynde them ether theire euill Consider vvellthis reason good reader. example, or theire children and familiars cor­rupted by them, or els bookes and meanes vvhich maie in time corrupt other. All vvhich beinge not yet done, but comminge to passe [Page 54] after theire death, they can not so conue­nientlie receaue their iudgemēt for the same presentlie: but as the euill falleth out: so their paines are to be encreased. The like may be saied of the good. So that (for examples sake) S. Paules glorie is increased dailie, and shalbe vnto the vvorldes ende, by reason of them that daylye profit by his vvritinges and exā ­ple: and the paines of the vvicked are for the lyke reason dailye augmented. But at the last daye of iudgement, shalbe an end of all me­ryt and demerit, and then it shalbe seene eui­dentlye vvhat eche man hathe deserued.

Te speake then of this second iudgement, Of the generall day of iu­dgement Eccl. 12. generall and common for all the vvorlde, vvherin as the scripture saith, God shall brin­ge into iudgement euerie errour vvhich hath bene committed: there are diuers circunstances to be considered, and diuers men doe set dovv­ne the same diuerslye, but in myne opinion, no better, playner, or more effectuall declara­tion can be made therof, than the verye scri­cture maketh it selfe, settinge furthe vnto vs in most signifieant vvordes, all the maner, or­der, and circunstances, vvith the preparation therunto as follovveth.

At that daye, there shalbe signes in the Luc. 21. Sunne and in the moone, and in the starres: Mat. 24.

Tell me vvhat a dreadfull preparation is heere layed doune how: manye circumstā ­ces [Page 57] of feare & horrour? it shalbe (saythe the scripture) at midnight when commonlie men are a sleepe: it shalbe with hydeous noyse of trumpetts, sounde of waters, motion of all the elementes. VVhat a night vvill that bee trowest thovv, to see the earthe shake, the hilles and dales moued from their places, the moone darckened, the starrs fall dovvne from heauen, the whole element shiuered in pee­ces; and all the vvorld in a flaminge fire?

Sainct Iohn savve it in vision, and was Apoc. 6. maruailous a feard.

Can any tongue in the world expresse a thinge more forcybly than this matter is ex­pressed by the holie Apostle him selfe? VVhat mortall harte can but tremble in the middest of this vnspeakeable terrour? is it meruaile yf the verie iust men & the Angels them selues are sayde to feare it? and then (as S. Peter rea­soneth) yf the iust shall scarse be saued: vvhere 1. Pet. 4. shall the vvicked man and sinner appeare? vvhat a dreadfull daye vvil it be for the careles and loose Christian, (which hath passed his tyme pleasantlye in this worlde) when he shall see so infinite a sea of feares & miseries to rushe vpon hym?

But besides all thes most terrible and fearce preparations, there wilbe many other matters, of no lesse dreadfull consideration: as to see all sepulchres open at the sounde of the trumpett, & to yelde forth all their dead bodies which they haue receaued from the The de­mandes at the last day. beginninge of the world: to see all men, we­men, and children, kynges and Queenes, princes and potentates, to stand there naked in the face of all creatures: their sinnes reuei­led, their secrete offences laide open, done & committed in the closettes of their palacies, and they cōstrayned and compelled to geeue a counpte of a thowsande matters, wherof they would disdaine to haue ben tolde in this lyfe: as how they haue spent the tyme: how they haue imployed their wealth: what be­hauyour [Page 61] they haue vsed towardes their bre­thren: how they haue mortifyed their senses: how they haue ruled their appetites: how they haue obeied the inspirations of the holie ghost? and sinallye how they vsed all godes gyftes in this life:

Oh (deare brother) it is vnpossible to ex­presse, what a great treasure a good consciē ­ce wilbe at this daye: it wilbe more worth then tenne thowsande worldes. For wealth will not helpe: the iudge will not be cor­rupted with monye: no intercession of worl­dly frindes shall preuaile for vs at that daye, no not of the Angels them selues: whose glorie shalbe then as the prophet saieth, to binde kynges in fetters, and noble men in yron Psa. 149 manacles, to execute vpon them the iudgment pre­scribed, and this shalbe glorie to all his sainctes Alas what will all those wyse people do thē, that now lyue in delites, and can take no paine for their saluatiō? what shyft will they make in those extremities? whether will they turne them? vvhose helpe vvill they craue? they shall see all thinges crye vēgeance about them, all thinges yelde cause of feare & terror: but nothinge to yelde them anye hope or comforte. Aboue them shalbe their iudge A pitifull case. offended vvith them for their vvickednes: beneath them hell open, & the cruell fornace readie boilynge to receaue them: on their right handes shalbe their sinnes accusinge them: on their left handes the deuilles redye to execute gods eternall sentence vpon them: vvithin them their conscience gnavvinge: [Page 62] vvithout them, their frendes bevvaylinge: on euerie side the vvorld burninge. Good Lorde vvhat vvill the vvretched sinner doe, enui­roned with all thes miseries? how will his harte sustaine thes anguishes? what waie will he take? to goe backe is impossible: to goe forwarde is intollerable: what thē shall he doe, but (as Christ foretelleth) he shall drie vp for verie feare: seeke death, & death shall Mar. 24. flye from him: crye to the hilles to fall vpon Apoc. 6. him, and they refusinge to doe hym so much Apo. 9. pleasure, he shall stāde there as a most despe­rate forlorne, & miserable caytife wretch, vn­till he receaue that dreadfull & irreuocable sentēce: Goe you accursed into euerlastinge fyre. Mat. 25.

VVhich sentence once pronunced, con­sider vvhat a dolefull crye and shout vvill The last sentence pronun­ced. streight follow. The good reioysinge and sin­ginge prayses in the glorie of their Sauyour: the vvicked bevvailinge, blaspheminge, and cursinge the daye of their natiuitie. Consider the intollerable vpbraydinge of the vvicked infernall spirites, against these miserable con­demned soules, novv delyuered to them in pray for euer. VVith how bitter scoffes and tauntes will they hale them on, to tormentes. Consider the eternall seperation that then must be made of fathers & children, mothers and daughters, frindes and companions: the one to glorie, the other to cōfusion, without euer seinge one the other agayne, and that (whiche shalbe as greate a greefe as anye other) the sonne goinge to heauen shall not pitie his owne father or mother goinge to [Page 63] hell, but shall reioyse at the same, for that it turneth to godes glorie, for the execution of his iustice. VVhat a seperatiō (I say) shall this be? what a farewell? whose harte woulde not breake at that daye, to make this sepe­ration, yf a harte could breake at that tyme, and so end his paines? but that will not be lavvfull. VVhere are all our delites now? all our pleasant pastimes become? our brauerie in apparell, our glisteringe in golde, our honour done to vs with cappe and knee; all our delicat fare, all our musicke, all our wan­ton daliances & recreations we were wount to haue? all our good frindes and merie [...] panions, accustomed to laugh and disporte the tyme with vs? where are they become? Oh (deare brother) how sower will all the pleasures past of this worlde seeme at that howre? how dolefull will their memorie be vnto vs? how vaine a thinge will all our di­gnities, our riches our possessions appeare? and on the contrarie side, how ioyfull will that man be, that hath attended in this lyfe to lyue vertuouslie, albeit with paine and contempt of the world? happie creature shall he be, that euer he was borne, and no ton­gue, but godes, can expresse his happenesse. And now to make no other conclusion of all the con­clusion. this, but euen that which Christ him selfe maketh: let vs consider how easie a matter it is now for vs (with a litle paine) to auoide the daunger of this daye, and for that cause it is foretolde vs, by our most mercifull iud­ge and Sauyour, to the ende we should by [Page 64] our diligence auoyde it. For thus he conclu­deth after all his former threatenings: Videte Mar. 13. vigilate etc. Looke aboute you, vvatch and pra­ye, for you knovv not when the tyme shalbe. But as I say to you, so I saie to all, be vvatchfull. And in an other place, hauinge reckonede vpp all the particulers before recited, least anye man should doubt that all should not be fufilled: he sayeth, heauen and earth shall passe, but my vvordes shall not passe. And then he addeth Mat, 24. this exhortation. Attend therfore vnto your A good­lie exhot tation of Christ. selues, that your hartes be not ouercome vvith banquettinge and dronkenns, and vvith the ca­res of this lyfe, and so that daye come vppon you sodenlye. For he shall come as a snare vppon them vvhich inhabite the earth: be you therfore vvat­chfull, and alvvayes praye, that you may be vvorthie to escape all thes thinges vvhich are to come, and to stande [...] before the sonne of man at this daye. VVhat a frindlye and fatherlie exortation is this of Christ? whoe could desire a more kinde, gentle or effe­ctuall forewarninge? is there anie man that can pleade ignorance hereafter? The verie lyke conclusion gathereth S. Peter out of the premisses: when he saith: The daye of our lorde shall come as a theefe, in vvhich the elemēts 2. Pet. 3. shalbe dissolued &c seinge then all these thinges, must be dissolued: vvhat maner of men ought [...] to be in holye conuersation and pietie, expectinge and goinge on to meete the comminge of that da­ye of our lorde? &c. This meetinge of the daye of iudgement (which S. Peter speaketh of) is dewe examination of our estate, and speedye [Page 65] amendment of our lyfe past. For so saithe Eccl. 18. most notablie the wise man, prouide thee of a medicine before the sore come, and examyne thy selfe before iudgement, and so shalt hovv finde propitiation in the sight of God. To which S. 1. Co. 11 Paule agreeth when he saieth, if vve vvoold iudge our selues, vve should not be iudged. But because no man entreth into dew iudge­ment of him selfe, and of his owne lyfe: the­rof it commeth, that so fewe doe preuēt this latter iudgement: so fewe are watchfull, and so manie fall a sleepe in ignorance of their owne daunger. our lord geeue vs grace to looke better about vs.

CHAP. VI.

TO the ende that no man may iustly complayne of the se­uere accounpte which God is to take of vs at the last daye, or of the rigour of his iudg­mēt set doune in the chapiter before: it shall not be amisse to cōsider in this chapter, the cause whye God doth shew such seueritie against sinne and sinners: as bothe by that which hath bene sayde doth appeare, Godes hatred to synners. & also by the whole course of holye scriptu­re: where he in euerie place almost denoun­ceth his extreme hatred, wrath and indigna­tion [Page 66] against the same: as where it is sayed of Psal. 5. hym, that he hateth all those that vvorke iniqui­tie. And that both the vvicked man and his vvic­kednes, Psal. 14. are in hatred vvith hym. And finallie, Pro. 15. that the whole lyfe of sinners, their thoughts, Iob. 11. wordes, yea and their good actions also are Esa. 1. abhomination in his sight whyles they lyue Psal. 13. in sinne. And that (which yet is more) he can Psal. 49. not abide nor permit the sinner to prayse Eccl. 15. him, or to name his testament with his mou­the as the holye ghost testifieth: and therfore no meruaile yf he shew suche rigour to hym at the last daye whome he so greatlye hateth and abhorreth in this lyfe.

There might be manye reasons alleaged of this: as the breach of godes commaunde­metes: the ingratitude of a sinner in respecte of his benifites, and the lyke: which might iustifie sufficientlie his indignation towards The rea­son vvhy God so hateth a synner. hym. But there is one reason aboue the rest, which openeth the whole fountaine of the matter: and that is, the intollerable iniurie dome vnto God in euerie mortall finne cō ­mitted: whiche in deede is suche an oppro­brious iniurie & so dishonorable, as no mea­ne potentate could beare the same at his sub­iectes handes: and much lesse God hym selfe (whoe is the God of maiestie) may abide to haue the same so often iterated against hym, as commonly it is by a wicked man.

And for the vnderstandinge of this in­iurie, we must note that euerie tyme we cō ­mitt a mortall sinne, there dothe passe tho­rowgh our hart (though we marcke it anot) [Page 67] a certaine practick discourse of our vnder­standinge, (as there doth also in euerie other election) whereby we lay before vs, on the one side, the profit of that sinne which we are to committ, that is, the pleasure that dra­weth vs to it: and on thother parte, the offēce of God, that is, the leesinge of his frindshippe by that sinne yf we doe it: and so hauinge as it were the balances there before vs, and The iniu rie done to God by synne? puttinge God in one end, and in the other the aforesayde pleasure: we stāde in the middest deliberatinge and examininge the wayght of both partes, & finallie we doe make choise of the pleasure and doe reiect God: that is, we doe chuse rather to leese the frindshipp of God, with his grace, and what soeuer he is worth besides, than to lose that pleasure and delectation of sinne. Now what thinge can be more horrible than this? what can be more spitefull to God, than to prefer a moste vile pleasure before his maiestie? is not this worse than that intollerable iniurie of the Iewes, Mat. 17. whoe chose Barrabas the murderer, and re­iected Mar. 15. Christ their Sauyour? surelye, how haynous soeuer that sinne of the Iewes were, yet in two pointes this doth seeme to exceede it: the one, in that the Iewes knew not who­me they refused in their choise, as we doe. The other, in that they refused Christ but once, & we doe it often, yea dailye & hower­lye, when we geue confent in our hartes to mortall sinne.

And is it meruaile then that God dealeth so seuerely & sharplye in the worlde to come [Page 68] with wicked men, whoe doe vse hym so op­probriouslye and contemptuouslye in this lyfe? surelye the malice of a sinner is greate towardes God, and he dothe not onlye dis­honour hym by comtempt of his cōmaun de­mentes, The ma­lice of a sinner to wardes God. and by preferringe most vyle creatu­res before hym: but also beareth a secrete ha­tred and grudge against his maiestie, and woulde (yf it lay in his power) pull hym out of his seate, or (at the least wise) wishe there were no God at all to punish sinne after this lyfe. Let euerie sinner examine the botome of his conscience in this point, whether he could not be content, there were no immor­talitie of the sowle, no reckoninge after this lyfe, no iudge, no punishment, no hell, and consequentlye no God, to the ende he might the more securelie enioye his pleasures?

And because God (which searcheth the Sap. 1. harte and reynes) seethe well this trayterous Rom. 8. affection of sinners towardes hym, lurkinge Psal. 7. wīthin their bowels, how smothe so euer their wordes are: therfore he denounceth them for his enemies in the scripture, and professeth open warre and hostilitie against Rom 5. them. And then suppose you, what a case thes Iac. 4. vnfortunate men are in, (beinge but seely 1, Ioh. 3. wormes of the earth) when they haue suche an enemye to fight againstthem, as doth make the verie heauens to tremble at his looke. And yet that it is so: heare what he sayeth, what he threatneth, what he thūdreth against them. After he had by the mouth of Esaye the prophet repeated many synnes abhomi­nable [Page 69] in his sight, as the takinge of bribes, Synners enemyes to God & God to them. oppressinge of poore people, and the lyke He defieth the doers therof, as his open eny­mies, saying: This saieth the lorde of hoostes, the stronge lord of hoostes of Israell: Beholde I uvilbe reuenged vppon my enimies, and uvill comfort my selfe in their destruction. And the prophet Dauid, as he was a man in most high fauour with God, and made prceuie to his secretes aboue all other: so he (more than any other) doth vtter this seuere meaning and infinite displeasure in God against synners, calling them his enemies, vessels of his wrath, and ordayned to eternall ruyne and destructiō: and complaineth that the world will not beleeue this point An unvvise mā (saieth he) Psal. 90. vvill not learne this, nether uvill the foole vnder­stand it. VVhat is this? hovv synners (after they are spronge vp) and vvorkers of iniquitie (after they haue appeared to the vvorlde) doe perishe euerlastingly. And what is the reason of this? he aunswereth immediatly: because thy eni­mies (o lorde), behold o Lorde thy enimies shall perishe, and all those that vvorcke iniquitie shal­be consumed. By this we see, that all synners be enemyes to God, and God to them, and we see also vpon what grounde and reason. But yet (for the further iustifyinge of godes seueritie) let vs consider in what measure his hatred is towardes synne: how greate: how far it proceedeth: within what boun­des it is comprehended: or yf it hath any lymites or bondes at all, as in deede it hath not, but is infinit, that is, without measure or [Page 70] limitation. And (to vtter the matter as in Godes hatred in finite a­gainst sin ners. trueth it standeth) if all the tongues in the vvorlde were made one tongue and all the vnderstandinges of all creatures (I meane of angels and men) were made one vnderstan­dinge. yet, could nether this tongue expresse nor this vnderstandinge cōceiue, the greate hatred of gods harte towards euery mortall synne which we committ. And the reason hereof standeth in tvvo poyntes. First for that God by hovv much more he is better than we are: by so muche more he loueth goodnes and hateth synne, than we doe. And because he is infinitelie good: therfore his loue to goodnes is infinite, as also his hatred to euill, and consequentlye his rewardes to them bothe are infinite, the one in hell, the other in heauen.

Secondlie we see by experience, that VVhy e­uery syn ne deser­ueth in­finite pu­nisnen. ēt how much more greate and worthie the per­son is, against whome an offence is cōmitted, so much greater the offence is: as the selfe same blow geuen to a seruant and to a prince differeth greatlye in offence, and deseruethe different hatred and punishment. And for that euerie mortall sinne which we committ, is donne directlye against the person of God hym selfe, as hath bene declared before, who­se dignitie is infinite: therfore the offence or guylt of euery such sinne is infinite, and cō ­sequētly deserueth infinite hatred & infinite punishment at gods handes. Hereof foloweth the reason of diuers thinges both sayed and donne by God in the scriptures, & taught by [Page 71] diuines towchinge matter of mortall sinne, whiche seeme straunge vnto the wisedome Rom. 8. of the worlde, and in deede scarce credible: 1. Cor. 1. as first of all, that dreadfull punishment of eternall & irreuocable damnation of so manie thowsandes, yea millions of Angels created The pu­nishment of angels to glorie, with almost infinite perfection, and that for one onlye sinne, once committed, & that onlye in thought, as diuines doe holde.

Secondlye, the rigourous punishment of Adam and Eue. of our first parents Adam and Eue & all their posteritie, for eatinge of one seely aple: for whiche fault besides the chastysinge of the offenders them selues, and all the creatures of the earth for the same, and all their children and of spring after them, bothe before our redemption and sence (for albeit we are de­liuered from the guilte of that sinne, yet tem­porall punishmentes remaine vpon vs for the same, as hunger thirst, cold, sicknes, death, and a thowsand miseries more,) besides also the infinite men damned for the same before the comming of Christ, by the space of fower thowsand yeres, and also synce, as infidels which are not baptized, and others: be sides this, (I say, which in mans reason maye seeme seuere enough) godes wrath & iustice could not be satisfied, except his owne soone had come downe into the worlde, and taken our flesh vpon hym, and by his paines satisfied for the same. And when he was come downe & had in our fleshe subiected hym selfe vnto his fathers iustice, albeit the loue his father bare hym were infinite, and euery litle paine [Page 72] that he tooke for vs, or at leastwise euery litle dropp of bloode which he shed, had ben sufficient for the satisfiynge of the whole offences, for that his fleshe being vnited to his godhead made euerie such satisfactorie actiō of his, of infinite value and merite, and con­sequently of infinite satisfaction, for the in­finitnes of Adams sinne: yet that God might shew the greatnes of his hatred and iustice against sinne, he neuer left to laye on, vpon his owne blessed deare sonne, vntill he had Esa. 53. left no one whole peece of skynne on his fleshe, nor droppe of bloode within his bo­die: no not then, when he saw hym sorowfull vnto death, and bathed in a sweate of bloode Mat. 26. and water, and cryinge, o father myne, if it be Mar. t4. possible, let this cupp passe from me. And yet mo­re Luc. 22. pitifully after vpon the crosse. O my God, vvhy hast thovv forsaken me. Notwith standing Mat. 27. all this (I say,) his, father deliuered hym not, Psal. 21. but layed on strype vpon stripe, paine vpon Esa. 53. paine, torment after torment, vntill he had rendred vp his lyfe and soule into his sayed fathers handes: which is a wounderfull and dreadfull document of godes hatred against finne.

I might heere mention the sinne of Esau The esinne of Esau. in selling his inheritance for a litle meate: of whiche S. Paule sayeth, he founde no place of Gen. 25. & 27. Heb. 12. of Saul. 1. Re. 15. & 16. repentance after, though he sought the same vvith teares. Also the sinne of Saule whoe (his sinne beinge but one synne, and that onlye of omission, in not killinge agag the kynge of Amalech and his cattell, as he was willed) [Page 73] was vtterlie cast of by God for the same, 1. Re. 9. & 15. & 16. (though he were his annointed and chosen seruant before): and could not get remission of the same, though both he and Samuell the prophet did greatly lament and bewaille the same synne.

Also I might alleage the example of kinge 2. Re. 12. Psal. 6. 34. 68. 108. 101 29. 2. Re. 12. Dauid, whose two synnes (albeit vppon his hartie repentar. ce) God forgaue: yet, besides all the weepinge, fastinge, watchinge, lyein­ge on grownde, wearinge of sackeloth, and other punishement of bodye that Dauid did vse, God punished the same with maruay­lous seueritie, as with the death of Dauides sonne, and other continuall afliction vnto him as longe as he liued. And all this to shew his hati ed against synne, and thereby to ter­rifie vs from committinge the same.

Of this also doe proceede all those harde and bitter speeches in scripture tow­ching sinners, which cōming from the mou­the of the holye ghost, (and therfore beinge most trewe and certaine) may iustlye geeue all them greate cause of feare which lyue in synne as where it is saied: death, bloode, con­tention, Eccl. 40 edge of [...] oppression, hunger, [...], and vvhyppes: all thes thinges are created Psa. 10 forvvicked sinners. And againe:

These & a thow­sande suche sentences more of scripture, which I omitt, vttered by the holye ghost against synners, maye instruct vs of their pi­tifull estate, and of the vnspeakable hatred of God against them, as long as they perfist in synne.

Of all these considerations the holy scri­ptures doe gather one conclusion greatlye to be noted and considered by vs: which is, mi­seros facit populos peccatum. Synne bringeth men Prou. 14 to miserie. And againe: Qui diligit iniquitatem Psal. 10. odit animam suam: he vvhich loueth iniquitie [...] his ovvne soule: Or (as the Angel Raphaell vttereth it in other wordes) shey vvhich cōmit Tob. 12. finne, are open enemyes to their ovvne sovvles. [Page 75] VVherfore they laye downe to all men, this generall, seuere, and most necessarie cōmaun­dement, vpon all the paines before recited. Quasi a facie colubri fuge peccata. Flee from siane Eccl. 21. as from the face of a suake. And againe: caue ne Tob. 4. aliquando peccato consentias Bevvare thovv neuer consent to siane. For how soeuer the worlde doeth make litle accounte of this matter, of Psal. 9. whome (as a scripture noteh) the sinner is pray­sed in his lustes, and the vvicked man is blessed, 1. Ioh. 3. yet most certaine it is (for that the spirite of God auoucheth it) qui facit peccatum ex diabolo est: He vvhich cōmitteth sinne is of the deuill, and therfore is to receaue his portion amonge deuills at the latter daye.

And is not all this sufficient (deare bro­ther) The ob­stinacie of sin­ners. to make vs detest sinne, and to conceaue some feare in cōmittinge therof? nay is not all this strong enough to batter their hartes which liue in state of sinne, and doe committ the same daylie with out consideration or scruple? what obstinacie and hardnes of harte is this? surelye we see the holye ghost pro­phesied trewlye of them when he sayede, sinners alienated from God are possessed vvith a furye like a serpent and like a deafe cocatrise Psal. 57. vvhich stoppeth her heares to the enchaunter: this furie (I saie) is the furye or madnesse of willfull synners, which stoppe their eares lyke serpentes, to all the holy enchauntmen­tes that God can vse vnto them for their con­uersion, that is, to all his internall motions & good inspirations, to all remorse of their owne conscicnces, to all threatninges of ho­lye [Page 76] scriptures, to all admonishmentes of gods seruantes, & to all the other meanes which God can vse for their saluation.

Good Lorde, whoe would committ a mortall sinne for the gayninge of ten thow­sande worldes, yf he considered the infinite dommages, hurtes, incōueniences & miseries which doe come by the committinge of one sinne? for first, he that sinneth mortallie, lee­seth 1 the grace of God inherent in his sowle: The los­ses that come by euerye mortall sinne. (which is the greatest gift that Cod can gee­ue to a creature in this lyfe) & consequentlye he leeseth all those thinges which dyd accō ­panye that grace: as the vertues infused, and the seuen giftes of the holy ghost, wherby Esa 11. & Iero, ibid. the sowle was bewtyfied in the sight of her spouse, and armed against the assaultes of her enemies Secondlie, he leesethe the fauour of 2 God, and consequentlye his fatherlye pro­tection care and prouidence ouer hym, and gayneth hym to be his professed enemie. Which, how great a losse it is we may estee­me by the state of a worldley courtier, which should leese the fauour of an earthlie prince, and incurre mortall hatred by the same.

Thirdly he leeseth all inheritance, clay­me, 3 and title to the kyngdome of heauen, whiche is dew onlye by grace, as S. Paule Rom. 6. noteth: and consequentlye depriuethe hym selfe, of all dignities & cōmoditiesfolowinge the same in this lyfe: as the condition and high priueledge of a sonne of God, the com­munion of sainctes, the protection of Angels, and the lyke. Fowerthlye he leeseth. the 4 [Page 77] quiet, ioye, and tranquilitie of a good con­science, and all the fauours, cherisnmentes, consolations, and other cūfortes, wherwithe the holie ghost is wont to visite the mindes of the Iust. Pyuethlye, he leeseth the merit 5 and reward of all his good woorkes done sence he was borne, & whatsoeuer he doth or shall doe while he standeth in that state. Sixthlye he maketh hym selfe guyltie of eternall punishmēt, and engrosseth his name in the booke of perdition, and consequentlie byndeth hym selfe to all these incōuenien­ces wherto the reprobate are subiect, that is, to be inheritour of hell fyre, to be in the power of the deuill and his Angels, to be subiect to all synne and temptation of sinne. and his sowle (which was before the tem­ple of the holy ghost, the habitation of the blessed trinitie, and place of repose for the Angels, to visit) now to be the nest of scor­pions, and dongeon of deuilles, and hym sel­fe a companion of the miserable damned.

Lastlye he abandoneth Christ, and 7 renounceth the portion he had with hym, makinge hym selfe a persecuter of the sa­me by treadinge him vnder his feete. And Heb. 10. crucifyinge hym agayne, and defylinge his Heb. 6. bloode (as S. Paule sayeth) in synninge Rom. 6. against hym whiche dyed for synne, and therfore the same Apostle pronounceth a maruailous heuie sentence against suche in these worldes: If vve synne vvillfullye novv Heb. 10. after vve haue receaued knovvledge of the tre­vvth: Rom. 16 there remaineth no more sacryfice for sin­nes, [Page 78] but rather a certaine terrible expectation of iudgement, and emulation of fyre vvhiche shall consume the aduersaries. To which S. Peter agreeth, when he saieth: It had ben better not 2. Pet. 2. to haue knovven the vvay of iustice, than after such knovvledge to slyde backe agayne from the holye commaundement vvhich vvas geeuen.

Now then let our worldlinges goe and Excuse of sinne. solace them selues with sinne as muche as they will: let them excuse and pleasantlye defēd the same, sayinge, pryde is but a pointe of gentrye: glouttonie good fellowship, le­cherye and wantonnes a trycke of yowth: and the lyke: they shall finde one daye that these excuses will not be receaued: but ra­ther that these pleasant deuises, wilbe tur­ned into teares. They shall proue that God will not be iested with, but that he is the same God still, & will aske as seuere accounte Gal. 6. of them as he hathe done of other before, although it please not them now to keepe any accounte of their lyfe at all: but rather to turne all to disporte & pleasure, persuadinge them selues, that how soeuer God hath delt with other before, yet he will forgeeue all to them: but the holye scripture reasoneth after an other manner, which I would haue euerie wise Christian to consider.

S. Paule comparinge the Iewes sinnes with ours, maketh this collectiō. If God spared Rom. 11. not the naturall boughes. take heede least he spare not the. And ther vpō he inferreth this admo­nition, noli altum sapere sed time. Be not to high minded, but feare.

By which examples we are instructed to reason in lyke 1. Pet. 4. sorte: yf God haue punished so seuerelie one A good maner of reaso­ninge. sinne in the Angels, in Adam, and in other before reeited: what shall I looke for which haue cōmitted so manie sinnes agaynst hym? yf God haue dāned so manye for lesser sinnes thé myne be: what will he do to me for grea­ter? yf Godhath borne longer with me, then he hath done with many other whome he hath cut of without geuing them time of re­pentāce: what reason is there, that he should beare longer with me? yf Dauid and other [Page 80] after their synnes forge euen them, tooke su­che paynes in afflictinge them selues for sa­tisfaction of the temporall punishement in this lyfe, what punishement remaineth for me either heere or in the wold to come, for satisfaction of so manie synnes committed? If it betrew that our sauyour saithe, that the waie is harde, and the gate narrow wher­by Math 7. men goe into heauen, and that they shall Luc. 13. answere for euerye ydle worde before they enter there: what shalbe come of me Mat. 12. which doe lyue so easiea a lyfe, and doe kee­pe no accounte of my deedes, & muche lesse of my wordes? yf good men in olde time did take suche paynes for theyr saluatin, & yet as S. Peter saieth) the verye iust were scarce saued: what a state am I in which take no payne at all, but doe lyue in all kynde of pleasure and wordly delytes.

These kyndes of consequentes were more trew and profitable for vs, wherby we might enter into some consideration of our owne daunger, and into some feare of the iudgementes of God, for want wherof the moste parte of synnes amongest Chri­stians are committed. For so the holye scri­pture describinge dyuerscauses of wicked­nes among men, putteth thes two for prin­cipall. Fyrst, the flatterye of the world: [...] laudatur peccator in desileriis animae [...]. For that the sinner is praysed in his lustes: And secondly, quia [...] iudicia tua a [...] Psal. 9. eius. For that thy iudgementes (o lorde) are not before his face. And in the contrarye side spea­king [Page 81] him selfe he saieth: I haue kept the vva­ies Hovv necessarie it is to feare. of our lorde & haue not behaued my selfe im­piouslie tovvardes God. And he [...] the reason therof immediatlie. For that all his [...] are in my sight. And againe I haue feared thy iudgementes o lorde. And againe, I Psa. 118. haue ben mindfull of thy iudgementes. And how profitable this feare is, he sheweth in the same place, demaundinge this feare most in­stantlye at godes handes: for so he prayeth, stryke my fleshe thorough, vvith thy feare o lorde. And S. Paule (after he had shewed to the Corinthians, that we must all be presented before the tribunall of Christ), maketh this cōclusion. VVe knovveinge therfore thes thin­ges 2. Cor. 5. doe persvvsade the feare of our lorde vnto mē. And S: Peter after a longe declaration of the maiestie of God and Christ now ray­ning in heauen, concludeth thus, [...] you 1. Pet. 1. call him father vvhich doth iudge euerye man accordinge to his vvorkes vvithout [...] of persons: doe you lyue'in feare duringe the [...] of this your habitation. vppon earth. A [...] lesson (no doubt) for all men, but special­lie for those which by reason of their syn­nes and wicked lyfe, doe remaine in [...] and hatred of God, and howerlye sub­iect (as I haue shewed) to the [...] of his iudgementes, whiche if [...] once fall into, they are both irreuocable and intollerable, and they may be fallen into as [...], and by as manie wayes, as a man may come to death, which are infinite, especiallie to thē whoe by their wickednes haue lost the pe­culier [Page 82] protection of God and good Angels (as I haue shewed) and haue subiected them selues to the feendes of darckenes, whoe do nothinge els but seeke their destruction both of bodye and sowle, with as greate di­ligence as they can. VVhat wise man then would but feare in such a case? whoe coulde eate or drincke, or sleepe quietlye in his bedd vntill by the holye sacrament of pe­nance, The [...] of them vvhichē lyue in synne. he had discharged his conscience of mortall synne? a litle stone fallinge from the howse vpon his head, or his horse stumblin­ge vnder him as he rydeth, or his enymie meetinge hym on the highe waye, or an agew comminge with eatinge or drinckin­ge a litle to muche, or ten thowsande chaun ces besydes (wherof he standeth dailie and howerlye in daunger) may ridd him of this lyfe and put hym in that case, as no creatu­re of this word, nor anye continuance of ti­me shalbe able to delyuer hym thence agai­ne And whoe then wolde not feare? whoe wolde not tremble? our lorde of his mercye geeue vs his holye grace, to feare hym as we should doe, and to make suche accounte of his iustice, as he by threatninge the same wolde haue vs to doe. And then shall not we delay the tyme, but resolue our selues to ser­ue hym whiles he his content to accept of our seruice, and to pardon vs all our offences. if we woulde once make this resolution from our harte.

CHAP. VII.

ALbeit the most parte of Chri­stians through their wicked lyfe arriue not to that state wherin holy Dauid was, when he sayed to God, thy iudgementes Psal. 118 o Lord are pleasant vnto me, as in deed they are to all those that lyue ver­tuouselye and haue the testimonie of a good conscience: yet at least wise, that we maye saye withe the same prophet, the iudgementes Psal. 181. of our Lorde are trevv and iustified in them sel­ues: And againe, thovv artiust o Lorde and thy iudgement is right: I haue thought good to add a reason or two more in this chapter, wher­by it maye appeare how greate our offence is towardes God by sinninge as we doe, and how righteous his iudgementes and iustice are against vs for the same.

And first of all is to be considered the The ma­iestie of God. maiestie of hym agaynst whome we sinne: for most certaine it is, (as I haue noted befo­re) that euerie offence is so muche the grea­ter, & more greeuous, by how muche greater and more noble the person is against whome it is done, and the partie offendinge more base and vile. And in this respect God (to ter­risie [Page 84] vs from offendinge hym) nameth hym selfe often with certayne titles of maiestie, as to Abraham, I am an ommipotent Lorde: And Gen. 17. agayne, heaven is my seate, and the earth is my Esa. 66. footestoole. And againe, he cōmaunded Moyses to say to the people in his name, this ambas­sage, harden not your neckes any longuer, for Den. 10. that your Lord and God, is a God of godes and [...] Lorde of lordes, a greate God both potent and ter­rible, vvhich accepteth nether person nor brybes.

First then I saye consider (gentle Chri­stian) of what an infinite maiestie he is, who­me thow a poore woorme of the earth, hast so often and so contemptuousely offended in this lyfe. VVe see in this worlde, that no man dareth to offende openly, or say a worde against the maiestie of a prince within his owne dominions: and what is the maiestie of all the princes vpon earthe, compared to the thowsandth parte of the maiestie of god, whoe with a worde made both heauen and Psa. 148 earthe and all the creatures therin, and with halfe a worde can destroie the same againe: whome all the creatures which he made, as the Angels, the heauens, and all the elemētes besides, doe serue at a becke and dare not offend?

Remember then (deare brother) that euerie tyme thow doest cōmitt a sinne thow geeuest a blow in the face to this greate maiesticall God, whoe (as S. Paule sayeth) dwelleth in an [...] light. which no man 1. Tim. 6 in this world, can abyde to looke vpon: As also it appeareth by the example of S. Iohn euan­gelist, whoe fell downe dead for very feare Apoc. 1. at the appearance of Christ vnto hym, as him selfe testifieth: and when Moyses desired to see God once in his lyfe, and made humble petition for the same: God aunswered, that no man could see hym and lyue: but yet (to satisfie his request, and to shew hym in parte what a terrible and maiesticall God he was,) Exo. 33, he tolde Moyses, that he should see some peece of his glorie: mary he added, that it was needfull he shoulde hyde hym selfe in the hole of a rocke, and be couered with godes owne handes for his defence, while God, (or rather an Angell sent from God as all deuines doe interprete) dyd passe by in glorie. And when he was past: God tooke awaye his hande and suffered moyses to see the hynder partes onlye of the Angell, which was notwithstandinge, most terrible to be­holde.

The prophet Daniell a so describeth the maiestie of this God, shewed vnto hym in vi­siō, Dani. 7. in these wordes. I did see (saieth he) vvhē the thrones vvere set, & the olde of man manye dayes sat dovvne: his apparell vvas as vvhite as snovv: his heare lyke vnto pure vvoolle, his throne vvas [Page 86] of a flame of fyre, and his chariottes vvere bur­ninge fyre, a svviste fludd of fyre came from his face: a thovvsand thovvsandes did serue hym, and ten thovvsand hundred thovvsands did assist him, he sat in iudgement, and the bockes vvere opened before hym. All this and much more is recor­ded in scripture, to admonishe vs therby what a prince of maiestie he is whome a synner offendeth.

Imagine now (brother myne) that thow A contē ­plation tion of the maie stie of God. seest this greate kynge sittinge in his chairc of maiestie, with chariottes of fire, vnspea­kable light, and infinite millions of Angels aboute hym, as the scripture reporteth. Ima­gine further, (which is most trew) that thow seest all the creatures in the world stand in his presence, and tremblinge at his maiestie, and most carefullie attendinge to doe that for which he created them: as the heauens to moue aboute: the Sonne, moone, and starres to geeue light: the earth to bringe foorth sustenance: and the lyke. Imagine further that thow seest all these creatures (how big­ge or litle so euer they be) to hange and de­pende onlye of the power & vertue of God: wherby they stande, moue, and consist: and that there passeth from God, to eche creature in the world, yea to euerie parte that hath motion or beinge in the same, some beame of his vertue: as from the sunne, we see infinite beames to passe into the ayer. Cōsider (I say) that no one parte of anye creature in the world, (as the fishe in the sea, the grasse on the grounde, the leaues of the trees, or the [Page 87] partes of man vpon the face of the earth) can grow, moue, or consist, without some litle streame of vertne and power come to it cō ­tinualiie from Cod. So that thow must ima­gine God to stand as a most maiesticall sunne in the middest: and from hym to passe foorth infinite beames or streames of vertue to all the creatures that are eyther in heauen, ear­the, the ayer, or the water, & to euerie parte therreof and vpon thes beames of his vertue, all creatures to hange: and yf he should stopp but any one of them, it would destroye & an­nihilate presentlie some creature or other. This I saye yf thow shalt consider tow­chinge the maiestie of God, and the infinite dread that all creatures haue of hym, except onlye a sinner: (for the deuills also doe feare hym as S. Iames saieth:) thow wilt not mer­uaile Iac. 2. of the seuere iudgement of God, ap­pointed for his offence. For sure I am, that very shame of the world maketh vs to haue more regarde in offendinge the poorest frin­de we haue in this lyfe, then a wicked man hath in offendinge God: which is an intolle­rable contempt of so greate a maiestie.

But now if we adioine to this contem­plation A consi­deration of the be nefites of God. of maiestie, an other consideration of his benefites bestowed vppon vs: our defaut will grow to be far greater, for that to iniu­rey hym whoe hathe done vs good, is a thin­ge moste detestable euen in nature it selfe. And there was neuer yet so fearce a harte, no not amongest brute beastes, but that it might be Wonne with curtesie and benefites: [Page 88] but muche more amongest reasonable crea­tures dothe beneficence preuaile, especiallie if it come from greate personages, whose lo­ue and frindfaippe (declared vnto vs but in small gyftes) doth greatlye bynde the hartes of the receauers to loue them agayne.

Consider then (deare Christian) the infi­nite good turnes and benefites which thow hast receaued at the handes of thisgreat God, therby to winne the to his loue, & that thow shouldest leaue of to offende and in­iurie him, & albeit no toague created ether of man or Angel, cna expresse the one halfe of thes gyftes which thow hast receaued from hym, or the valew of them, or the greate loue & hartie goodwill where with he be­stowed them vppon the: yet for some memo­rie sake, I will repeate certaine generall and principall pointes therof, wherunto the rest may be referred.

First then he hathe bestowed vppoa The be­nefice of [...]. the, the benifite of thy creation, wherby he made the ofnothinge to the likenes of hym selfe, and appointed the to so noble an ende as is to serue hym in this lyfe, and to raigne with hym in the lyfe to come, furnishinge the for the present with the seruice and sub­iection of all creatures. The greatnes of this benefite may partlye be conceaued, yf thow doe imagine thy selfe to lacke but any one parte of thy bodie, as a legge, an arme, an eye, or the lyke: and that one should freelie geeue the same vnto the: or yf thow wantest but any one sense, as that thow were dease or [Page 89] blynde, and one should restore sight or hear­ringe vnto the: howe wooldest thow estee­me of this benefite? how muche wouldest thow professe thy selfe beholdinge vnto him for the same? and yf the gyft of one of these partes onlye would seeme such a benefite vnto thee: how greate oughtest thow to esteeme the free gyste of so manye partes together?

Add to this now, (as I haue sayde) that he hath created the to the lykenes of no other thinge, but of hym selfe, to no other ende, but to be his honorable seruante in this world, and his compartener in kynglie glo­rie for all eternitie to come: and this he hath done to the, beinge only a peece of durte or claye before. Now ymagine thow of what maner of loue proceeded this. But yet add further, how he hathe created all this magni­ficent world for the, and all the creatures therof to serue thee in this busines: the hea­uen to gouuerne the, and geeue the light: the earthe and ayer and water to minister most infinite [...] of creatures for thy vse and sustenance: and hath made thee Lord of all, to vse them for thy comforte and his seruice: and what magnificent gyftes are these: and what shamefull in gratitude is it, to turne the same to the dishonour and iniurie of so lo­uinge a geeuer as thow doest, by vsinge them to serue the in sinne. But yet consider a litle The be­nefite of tedem­ption. furder, the benesite of thy redemption, much greater then all the former: which is, that thow hauinge lost all those former benefites [Page 90] agayne, and made thy selfe guyltie by synne of eternall punishment wherto the Angels were now deliuered for their synne com­mitted before: God chose to redeeme the, & 1. Pet. 2. not the Angels, and for satisfyinge of thy fault, to delyuer his owne onlie sonne to deathe for the O lorde, what harte can con­ceaue the greatnes of this benefite? Imagine thy selfe, (beinge a poore man,) haddest cō ­mitted a greeuous cryme against a kynges maiestie together with some greate mā of his cheefest nobilitie, and that the kynge beinge offended highlye with you bothe, shoulde notwith standinge pardon the, and put the noble man to death: and surder also, (beinge no other waye to saue thy lyfe) should laye the paynes of deathe dew to the, vppon his onlye sonne and heyre, for thy sake: how muche wouldest thow thincke, that this kin­ge loued the? how greatlye wooldest thow esteeme thy selfe beholdinge and bounden to that yōge prince, which should offer hym selfe to his fathers iustice to dye for the a poore worme, (and not for the noble man as he would not dye for the Angels?) and to put his head in the haulter for thyne onlye offences? couldest thow euer haue the harte to become enimie to this mā after, or willin­glye & wittingly to offend [...]: and yet such is our case, & much more bounden towardes Christ and his father, whome the moste of vs notwith standinge doe dailie offend, dis­honour, and iniurey by synne.

But yet there follow on more benefites The be­nefites of vocation & iustiss­cation. [Page 91] of God vnto vs, as our vocation and iustifi­caton: vocation, wherby he hath called vs from infidelite, to the state of Christians: & therby made vs partakers of this our redem­ption, which insidels are not: for albeit he pa­yed the ransome for all in generall: yet he hath not imparted the benefite therof to all, but to such onlie as best it pleased his deuine Rom. 8. goodnes to bestow it vpon. After which fo­lowed 1. Co. 1. our iustification wherby we were not onlye set free from all our synnes com­mitted before, and from all payne and puni­shement dew to the same: but also our sow­les beutified and enriched with the infusion of his holie grace, accompanied with the Rom. 5. vertues theologicall, as faith, hope and chari­tie, 1. Co. 13 and with the gyftes of the holye ghost: Esa. 11. and by this grace weare made iust and ri­ghteous in the sight of God, and entitled to the most blessed enheritance of the kyngdo­me of heauen.

After these doe ensew a greate number The [...] of the sacra­mentes. of benefites together, (as to vs beinge now made the children and deare frindes of God) and euerie one of them, of infinite price and valew. As the gvft of the holy sacramentes, left for our comforte and preseruatiō, beinge nothinge els but conduits to conuey godes grace vnto vs, especialie these two which ap­pertaine to all, to witt, the sacramēt of penan­ce, and of his blessed bodye & bloode, whereof the first, is to purge our sowles from sin, the The vse of sacra­mentes. seconde to feede and cōforte the same after she is purged. The first is as a bathe made of [Page 92] Christ his owne bloode, to washe and bath our woundes therein: the seconde as a most comfortable and riche garment, to couer our sowle withall after [...] is washed. In the first, Christ hath left all his authoritie withe his spouse the church, which he hath in hea­uen to remit sinnes: in the seconde he hath left him selfe & his owne fleshe and bloode to be a pretious foode, to cherishe her withall.

Besides all these, there is yet an other The be­nefice of preserua­tion and inspira­tion. gift named our preseruation, wherby God hath preserued vs from so manie daungers into whiche other haue fallen, and wherin we had fallen also, yf gods holye hande had not stayed vs: as from heresie and infidelitie, and manie other greeuous sinnes: and espe­ciallie from death & damnation, which longe a goe by our wickednes, we deserued to haue bene executed vpon vs. Also there are the be­nefites Apoc. 3. of godlie inspirations and admoni­tiōs, whereby God hath often both knocked in wardlye at the dore of our conscience, and warned vs outwardley by so many wayes and meanes: as are good bookes, good sermōs, good exhortations, good compagnie, good example of others, and a hunderd meanes els, which he at diuers tymes hath and doth vfe, thereby to gaine vs and our sowles vnto his eternall kingdome, by stirringe vs to abandon vitious lyfe, and to betake our selues to his holy and sweete seruice.

All whiche rare and singuler benefites beinge measured, ether accordinge to the va­lew of them selues, or accordinge to the loue [Page 93] of that harte from which they do proceede, ought to moue vs most vehementlie, to grati­tude towardes the geeuer. VVhich gratitu­de shoulde be, to resolue our selues at length to serue hym vnfaynedlie, and to prefer his fauoure before all wordlye or mortall respe­ctes what soeuer. Or yf we can not obtaine so muche of our selues, yet at leastwise not to offende hym anye more by our sinnes and wickednes.

There is not so feerse or cruell a nature in the worlde, (as I noted before) but is molli­fied, allured, and wonne by benefites: And stories do make reporte of straunge examples in this kynde, euen among brute beastes, as of the gratitude of lyons, dogges, and the lyke, towardes their maisters and benefa­ctours. Onlie an obstinate sinner is he, among all the sauage creatures that are, whome A Elian. in hist. animal. nether benefites can moue, nor curtisies can mollifie, nor promises can allure, nor gyftes can gayne to the faithfull seruice of God his Lorde and maister.

The greatest synner that is in the worl­de, The in­tollera­ble ingra­titude of a synner. if he geeue his seruaunte but twentie nobles a yere, or his tennant some litle farme to lyue vppon, and yf for this they serue hym not at a becke: he cryeth out of their ingrati­tude: and yf thei shoulde further malitiouslie seeke to offende hym, and to ioyne with his professed enimye against him: how intol­lerable a matter woolde it seeme in his sight? and yet he hym selfe, dealinge muche more ingratfullie and iniuriouslie with God [Page 94] thinketh it a matter of no consideration, but easely pardonable. I saie, he dealeth more in­gratfullie with God, for that he hath recea­ued a thowsand for one, in respect of all the benefites that a mortall man can geeue to an other. For he hathe receaued all in all from God: the bread wich he eateth, the grounde which he treadeth the light which he behol­deth together with his eyes to see the sun­ne, and fynallye what so euer is within or without his bodie: as also the mynde with the spirituall gyftes therof, wherof eche one is more worth then a thowsand bodies: I say also that he dealeth more iniuriouslie with God, for that notwithstandinge all thes be­nefites he serueth godes open enemie the deuill, and committeth dailie synne and wi­ckednes, which God hateth more then anye harte created can hate a mortal enemye, be­inge that in verye deede whiche persecuted Sinneper secuted Christ vn to death. his Sonne our Saueoure, with such hostilitie, as it tooke his most precious lyfe from hym, & nayled hym fast to the woode of the crosse.

Of this extreme ingratitude and iniurie, Godes [...] synners. God hym selfe is enforsed to complaine in diuers places of the scripture, as where he saithe. Retribuebant mihi mala pro bonis. They returned me home euill for good. And yet much Psa. 34. more vehementlie in an other place, he cal­leth the heauens to witnes of this iniquitie, Iere. 2. sayinge: Obstispescite coeli super haec. O you hea­uens be you astonisned at this. As yf he should saye by a figuratiue kynde of speeche goe out of your wittes you heauens with mer­uaile, [Page 95] at this incredible iniquitie of man to wardes me. For so he expoundeth the who­le Esa. 1. matter more at large in an other place:

VVhat a pitefull complainte is this of God against most vile and base wormes of the earth? but yet God amplyfieth this iniquitie more by certaine examples and comparisons. The oxe (sayeth he) knoweth his owner, and the asse knoweth the maunger of his Lord and maister: but yet my people knoweth not me. Wo be to the synfull nation, to the people loden vvith iniquitie, [...] this naughtie seede, to wicked children. VVhat complaint can be more vehement then this? what threatninge can be more dreadfull then this woe, commynge from the mouth of hym which may punishe vs at his pleasure?

VVherefore (deare brother) if thow haue grace, cease to be vngratefull to god any lon­ger: cease to offend hym whiche hath by so many waies preuented the withe benefites: cease to render euill for good, hatred for lo­ue, contempt for his fatherlie affection towardes the. He hath done for the all that Isa. 4. he can: he hath geeuen the all that thow art: yea and (in a certayne maner) all that he is worthe hym selfe: and meaneth besydes to make the partaker of all his glorie in the world to come, and requireth no more for all this at thy handes, but loue and gratitude. O [Page 96] (deare brother) why vvilt thow not yelde hym this? why wilt thow not doe as muche to him, as thow wooldst haue an other mā to doe to the, for lesse then the ten thowsanthe parte of thes benefites which thow hast re­ceaued? for I dare well saye, that if thow haddest geeuen a man but an almes at thy do­re, thow wooldest thinke hym bounde to loue the for it, albeit thow haddest nothinge in thee worthe loue besydes. But now thy lorde (besydes thes his gyftes.) hath infinite causes to make the loue hym that is, all the causes which any thinge in the worlde hath to puchase loue, and infiinte more besydes. Causesof loue in God be­sides his bonefites For, yf all the perfections of all thinges crea­ted in heauē and in earth, (which doe procu­re loue) were put together in one? as all their bewtie, all their vertue, all their wise­dome, all their sweetnes, all their nobilitie, all their goodnes, and the lyke: yet thy lorde & Sauycur whome thow contēnest, doth passo all this, and that by infinite, and infinite [...] for that he is not onlie all thes thinges together: but also he is verie bewtie it selfe, vertue it selfe, wisedome it selfe, sweetenes it selfe, nobilitie it selff, goodnes it selff, and the verie fountaine and welspringe, where hence, all thes thinges are deriued by litle peeces and parcels vnto his creatures.

Be a shamed then (good Christian) of this thy ingratitudo, to so greate, so good, & beuntifull a Lord: and resolue thy selfe for the tyme to come, to amende thy course of lyfe and behauyour towardes hym. Say with [Page 97] the prophet, which had lesse cause to saye so then thow. Domine propitiaro peccato meo Psal. 24. multum est enim. O lord pardon me myne offence for it is greate in thy sight. I know there is no­thinge (o lorde) which dothe so muche dis­please the, or drye vpp the fountaine of thy mercye, & so byndeth thy handes from doin­ge good, as ingratitude in the receyuers of thy benefites? wherin hetherto I haue exceeded all others: but I haue done it (o lord) in myne ignorance, not conslderinge thy gyftes vnto me, nor what accounte thow wouldest de­maunde againe of the same. But now seinge thow hast vouchsafed to make me woorthie of this grace also, wherby to see and knowe myne owne state and defaut: I hope hereafter by direction of the same grace of thyne, to shew my selfe a better childe towardes the. O lord I am ouercome at the lēgthe with cō ­sideratiō of thy loue: and how can I haue the harte to offend thee hereafter, seinge thow hast preuented me so manye wayes with be­nefites, euē when I demaunded not the same? can I haue handes euermore to sinne against thee, whiche hast geeuen vpp thyne owne most tender handes, to be nayled on the cros­se for my synnes heretofore? no, no, it is to greate an iniurie against thee (o lord) & woe worth me that haue donne it so often here­tofore. But by thy holye assistance, I trust not to returne to suche iniquitie for the tyme to come, to which (o lord) I beseeche the for thy mercie sake, from thy holie throne of heauen, to saie amen.

CHAP. VIII.

THe holy scriptures doe teach vs, and experience maketh it plaine, that duringe the tyme of this lyfe, the commodities, preferments, and pleasures of The indu [...] of some har [...] the worlde, doe possesse so stronglye the hartes of manye men, and doe holde them chayned with so forcible encha­untmentes, beinge forsaken also vpon their iust desertes of the grace of God: saye and threaten what a man can, and bringe against them all the whole scripture euen from the begynninge of genesis to the end of the A­pocalips, (as in deede it is all against synne and synners): yet will it preuaile nothinge with them, beinge in that lamentable case, as other they beleeue not, or esteeme not, what so euer is saide to that purpose, against their setled lyfe aud resolution to the contrarye. Of this we haue infinite examples in scri­pture: Gen. 19. as of Sodome and Gomorra, with the cities aboute, which could not heare the war ninges that good Lot gaue vnto them. Also of Exo. 6. 7. 8. 9. Pharao, whome, all that euer Moyses could doe, ether by signes or sayinges, moued no­thinge. Also of Iudas, whoe by no faire mea­nes Mat. 26 or threatninges, vsed to him by his mai­ster, would change his wicked resolution. [Page 99] But especialye the prophets sent from God, from tyme to tyme, to disswade the people from their naughtie lyfe, and consequentlye from the plagues hanginge ouer them, doe geeue abundant testimonie of this, complai­niage euerie where, of the hardnes of syn­ners hartes, that wold not be moued with all the exhortations, preachings, promisses, allu­rementes, exclamations, threatnings, thunde­ringes that they could vse. The prophet za­charie Zach. 7. shall testifie for all in this matter whoe saieth of the people of Israell a litle before theire destruction. Hoc ait do minus exercituum et ce. This sayeth the Lorde of hostes: iudge iustlie: and so forthe. And presentlie he addeth: And they vvould not attende, but turninge their backes uvent auvaye, and stopped their eares, to the ende they might not heare, and they did put their hartes as an adamant stone, to the end they might not heare the lavve and the vuordes vvhich God did send in his spirite; by the handes of the former pro­phetes, vvherby godes greate indignation vvas sturred vpp:

This then is and alwayes hath ben the fashion of worldlinges, & reprobate persons, to harden their hartes as an adamant stone, against anye thinge that shalbe tolde thē for the amendement of their liues, and for the sa­uinge of their soules. VVhyles they are in healthe and prosperitie, they will not know God, as in an other place he complaineth Ma­rye Esa. 1. yet as the prophet saieth: God will haue his daye, withe thes men also when he wilbe knowen. And that is, cognoscetur dominus iudi­cia Psal. 9. [Page 100] faciens, God vvill è knovven uvhen he begyn­neth to doe iudgment, and this is at the daye of deathe, which is the next dore to iudgement, as S. Paule testifieth, sayinge, it is appointed for euill men once to dye, and after that ensewe [...] Heb. 9.

This I saye is the day of God, most terri­ble, Isa. 2. 13. 34. 37. 61. sorowfull, and full of tribulation, to the wicked, wherin God wilbe knowen, to be a righteous God, and to restore to euerye man ac­cordinge as he hath donne vvhile he liued: As S. 2. Cor. 5 Panle sayeth or as the prophet describeth it, he vvilbe knovven then to be a terrible God, and Psal. 75. such a one, as taketh avvaye the spirite of princes, a terrible God to the kynges of the [...]. At this The grea te chāge of thin­gesat the daye of deathe. daye, as there wilbe a greate change in all other thinges, as mirth wilbe turned into so­row, laughinges into weepinges, pleasures into paynes, stoutnes into feare, pryde into dispaire, and the like: so especiallie will there be a straunge alteration in iudgemēt and opi­nion: for that the wisedome of God, wherof I haue spoken in the former chapters, and which (as the scripture saieth) is accounted fo­lye 1 Cor. 2. of the wise of the vvorld, will then appeare in her likenes, &, as it is in verie deede, wilbe confessed by her greatest enimyes, to be onlie­trew wisedome: and all carnall wisdome of Rom. 8. 1. Cor. 1. worldlinges, to be meere folye, as God calle­the it.

This the holye scripture setteth downe clerelye when it describeth the verie spee­ches and lamentations of the wise men of this worlde at the last daye, sayinge [...] [Page 101] the vertuous whome they despised in this li­fe. Sap. 8.

Hytherto are the wordes of scripture: wher­by we may perceyue, what greate chaunge of iudgement there wilbe, at the last daye, from that which men haue now, of matters: what confessinge of folye, what acknowledginge of errour, what hartie sorow for laboure lost, what fruiteles repentance for hauinge runne a-wrie. Oh that men would consider these thinges now. VVe haue vveried out our selues (saye thee miserable men) in the vvaye of [...] and perdition, and vve haue vvalked craggie pathes. VVhat a description is this of lamentable wordlinges, whoe beate their braynes [...], and wearie out them selues in pursuyte of vanitie & chaffe of this worlde, for which they suffer notwith standinge mo­re paine ofte times, thā the iust doe in pur­chasinge of heauen? and when they arriue to, at the last daie, werly ed and worne owt with trouble and toyle, they sinde that all their la­boure is lost, all their vexatioh taken in vai­ne. [Page 102] For that the litle pelfe which they hau­gotten in the worlde, and for which they ha­ue strugled so sore, will helpe them nothin­ge, but rather greatly afflicte and torment them. For better vnderstandinge wherof, it is to be considered, that three thinges will principallie molest these men at the daye of their death, and vnto these maye all the rest be referred. The first matter of miserie ī deathe.

The first is the excessyue paynes whi­che commonlye men suffer in the seperation of the sowle and bodie, which haue lyued so longe together as two deare frendes, vnited in loue and pleasure, and therfore most lo­the to parte now, but onlye that they are en­forced therunto. This payne may partlye be conceaued by that, yf we would dryue out lyfe, but from the least parte of our bodye, (as for example owt of our litle singer, as sur­geans are wont to doe when they will mor­tifye any place, to make it breacke): what a payne doth a man suffer before he be dead? what raginge greefe dothe he abyde? and yf the mortyfyinge of one litle parte onlye, do­the so muche afflicte vs: Imagine, what the violent mortyfiinge of all the partes toge­ther will doe. For we see that first the sowle īs driuen by death to leaue the extreamest partes, as the toes, feete and fyngers: then the legges and armes, and so consequentlye one parte dyeth after an other, vntill lyfe be restrained onlye to the harte, which holdeth out longest as the principall parte, but yet must finallye be constrained to render it sel­fe [Page 103] though with neuer so much payne and resistance, which paine how greate and strō ­ge it is, may appeare by the breakinge in pee­ces of the verye stringes and holdes wher­with it was enuyroned, thorough the exces­syue vehemencie of this deadlye torment.

Marye yet before it come to this pointe to yelde, no man can expresse the cruell con­flict that is betwixt death and her, and what distresses she abydeth in tyme of her agonie. Imagyne that a prince possessed a goodlye citie in all peace, wealth and pleasure, and A simili­tude ex­pressinge the pay­nes of death. greatlie frinded of all his neighbours aboute hym, whoe promise to assiste hym in all his needes and affayrs, and that vpon the sudden, his mortall enymie should come and besyege this citie, and takinge one holde after an other, one wall after another, one castell after an other, should dryue this prince onlye to a litle tower & besiege him therin, all his other holdes beinge beaten downe, and his men slaine in his sight: what feare anguishe and miserie woold this prince be in: how often would he looke owt at the windowes and loope holes of his tower, to see whether his friendes & neighboures would come to help hym or no? and yf he saw them all to aban­done hym, and his cruell enemye euen rea­die to breake in vpon hym: would he not be in a pityfull plight trow you? And euen so fareth it with a poore soule, at the hower of death. The bodye wherin she raigned lyke a iolye princesse in all pleasure, whiles it flo­rished, is now battered and ouerthrowen by [Page 104] her enemye, which is death: the armes, leg­ges, & other partes where with she was for­tified, as with walles and wardes duringe ty­me of health, are now surprised & beaten to the grounde, and she is driuen onlye to the harte, as to the last & extremest refuge, whe­resne is also most fearcelye assayled in suche sorte as she can not hold owt lōge. Her deare frendes which soothed her in tyme of pro­speritie, and promised assistance, as yowth, phisicke, and other humane helpes, doe now vtterlye abandone her: the enemye will not be pacified or make any league, but night and daye assaulteth this turret where in she is, and whiche now begynneth to snake and shiuer in peeces, and she looketh howerlye when her enemye in most raginge & dread­full maner, will enter vpon her. VVhat thinke you is now the state of this afflicted sowle? It is no maruaile yf a wise man become a foole, or a stowte vvorldlinge most abiect, in this instant of extremitie, as vve often see they doe in such sorte, as they can dispose of no­thinge vvell ether tovvardes God or the world at this hower:

The seconde thinge whiche shall make The se­cōd [...] of mi serie in [...] death terrible and greeuous to a worldlye man is the sudden partinge, (and that for euer and euer) from all the thinges which he loued most dearely in this lyfe, as from his [...], possessios honours, offices, fayre buil­dinges, with their commodities, goodlye ap­parell with [...] iewels from wyfe, and children, kyndred and frindes, and the lyke: where with he thought hym selfe a blessed man in this lyfe, and now to be plucked from them vppon the sudden, without euer hope to see or vse them agayne, oh what a greefe, what a torment will this be? for which cause [Page 106] the holye scripture saieth: O mors quam amara Eccl. 41. est memoriatua, homini pacem habenti in substan­tiis suis? O deathe how bytter is thy memorie vnto a man, that hath peace and rest in his substaunce and riches? as whoe would saye, there is no more bytternes or greefe in the world to such a man, than to remember or thinke on death onlye, but muche more to goe to it hym selfe, and that owt of hande, when it shalbe saied vnto hym, as Christ reporteth it was to the greate wealthie man in the ghospell, whiche had his barnes full and was come now to the hyghest topp of felicitie. Siulte hac nocte animam tuam repetunt Luc. 12. a te, quae autem parafti, ouius erunt? thow foole, euen this night they will take thy sowle from the, and then whoe shall haue all that thow hast scraped together?

It is vnpossible I saye for anye tongue The so­rovv of leauinge all. to expresse the dolefull state of a worldlye man in this instant of death, when nothinge that euer he hath gathered together with so muche labour and [...], and wherin he was went to haue so much confidence, will now doe hym good any longer, but rather afflict hym with the memorie therof, consideringe that he must leaue all to other & goe hym sel­fe to geeue accounte for the gettynge and v­singe of the same, (perhaps to his eternall dā ­nation) whiles in the meane tyme other men in the world do lyue merylye and plesantlie vppon that he hath gotten, litle remembrin­ge and lesse caringe for hym, which lyeth perhapps burninge in vnquencheable fyre [Page 107] for the ryches left vnto them. This is a wo­full and lamentable point, which is to bringe manie a man, to greate sorow and anguyshe of harte at the last daye, when all earthlie ioyes must be left, all pleasures and commo­dities for euer abandoned. Oh what a do­lefull daye of partinge will this be? what wilt thow saie, (my frende) at this daye? whē all thy glorye, all thy welth, all thy pompe, is come to an ende. VVhat art thow the better now to haue liued in credit with the world? in fauour of princes? exalted of men? feared, reuerenced, and aduaunced, seinge now all is ended, and that thow canst vse these thin­ges no more?

But yet there is a third thinge whiche the third matterof miserie in death. more then all the rest vvill make this daie of deathe to be trovvblesome and miserable vnto a vvorldlye man, and that is, the con­sideration vvhat shall become of him, both in bodye, and sovvle, and for his bodie it vvilbe no small horrour to thinke that it Eccl. [...]. must inherite serpentes beastes and vvormes, as the scripture saieth: that is, it must be cast out to serue for the foode of vermen, that bo­die I meane vvhich vvas so delicatelie han­dled before, vvith varietie of meates, pil­lovves, and beddes of dovvne, so trymlye set foorthe in apparell, and other ornamentes, vvhere vppon the vvynde might not blovv, nor the sunne shyne: that bodye (I saye) of vvhose beavvtie there vvas so muche pride taken, and vvherby so greate vanitie and sin­ne vvas committed: that bodie, vvhich in this [Page 108] vvorld vvas accustomed to all pamperinge, & could abide no austeritie or discipline must now come to be abandoned of all men, & left [...] co­gitation of the bo die. onlye to be deuoured of vvormes, VVhīche thing albeit it can not but breede much hor­rour in the hart of hym that lyeth a dyinge: yet is it nothinge in respect of the dreadfull cogitations, vvhich he shall haue to vvchinge his sovvle: as vvhat shalbecome of it? vvhe­ther it shall goe after her departure out of the bodie? and then consideringe that it must goe to the iudgement seate of God, and there to receyue sentence, ether of vnspeakeable glo­rye, or insupportable paynes: he falleth to cs̄ider more in particuler, the daunger the­rof, by comparinge godes iustice and threates (set dovvne in scripture against sinners) vvith his ovvne lyfe: he begynneth to examine the vvitnes vvhich is his conscience, and he fin­deth it readie to laye infinite accusations against hym, vvhen he commeth to the place of iustice.

And novv (deare brother) begynneth the miserie of this man. For there is not a se­uere saynge of God in all the scripture, vvhi­che commeth not novv to his mynde to ter­rify hym vvithall at this instant:

All these thinges (I saye) and a thowsand more towchinge the seueritie of godes iusti­ce, & the accounte which shalbe demaunded at that daye, will come into his mind that lieth a dyinge, & our ghostlye enimie (which [Page 110] in this lyfe laboured to keepe these thinges from our eyes, therby the easier to draw vs to sinne) will now laye all and more too, be­fore our face, amplyfiynge & vrginge euerie pointe to the vttermost, alleaginge alvvayes our conscience for his witnes. VVhich when the poore sowle in dieinge can not deny, it must needes terrifie her greatlie: for so we see that it dothe daylie, euen manie good and vertuous men. S. Iereme reported of holie S. Hillarion, whose sowle beinge greatlie a­feard, vpon these considerations, to goe out of the bodie, after longe conflict, he tooke Ierom. in vita Hilarionis abba. courage in the end & sayde to his soule: Goe out my sovvle, goe out vvhy art thovv afeard: thovv hast serued Christ almost threescore and ten yeres, and art thovv novv a fearde of deathe? And to lyke effect the holye martyr, Saint Cyp. lib. de morta lit. Cyprian telleth of a vertuous and godlie bis­hoppe, vvhich dyinge in his tyme, was great­lye a feard notwithstandinge his good lyfe, vntill Christ appeared vnto hym in the for­me of a goodlye yonge man, and did chyde hym for it, sayinge: You are a feard to suffer, and you vvill not goe out of this lyfe: vvhat shall I doe Possidon in vita August. to you? vvhich example saint Austen did often vse to recounte talkinge of this matter, as his scholar Possidonius dothe vvrite in his lyfe.

Now then, if good men and saintes are so a fearde at this passage, yea such as had ser­ued God vvith all puritie of lyfe, and perfect zeale for three score and ten yeres together: vvhat shall they be, vvhich scarce haue serued God trewlie one daye in all their lyues, but [Page 111] rather haue spent all theire yeres in sinne and vanitie of the vvorld? must not these men be needes in greate extremitie at this passage? surely S. Augusten dothe describe the same maruailouslie in a certaine sermō of his. And (accordinge to his manner) doth geeue a no­table exhortation vpon the same. Yf you vvil Ser. 50. ad fra­tres in Eremo & cap. 1. de vani­tate se­culi. knovv dearlie beloued (saithe he) vvith vvhat greate feare & paine the sovvle passeth from the bodie: marke diligently vvhat I vvill saie.

And because S. Austen maketh mention Appari­tions to thē that lye a dy [...]. of good and euill Angels heere, vvhiche are readie to receyue the sovvles of the iust and vvicked men, at the hovver of their death: it is to be noted, that often tymes God doth permit the visions of Angels both good and euill, as also of other sayntes, to men lyinge on their death beddes, before they departe this lyfe, for a tast ether of [...] or sorovv to [...] that vvhich shall ensevve after, in the vvorld to come: and this is one singuler priueledge, belonginge to this passadge also. And so concerninge the iust I haue shevved before in example out of S. Cyprian and S. Austen tovvchinge one to vvhome Christ ap­peared at the [...] his death, and S. Gre­gorie Lib. 4. ca. 11. 12 13. 14 &c. the greate, hath diuers other lyke exa­ples in the fourthe booke of his dialogues for diuers chapiters together, as of one vr­sinus to vvhome the blessed Apostles S. Peter and S. Paule appeared, and the lyke: but of dreadfull appanitious of diuers and vvicked Angels, vvhich snevvedethē selues vnto diuers synners at the honor of their deathe, & de­nounced to them, their eternall damnation, & theire horrible tormentes appointed in hell, vve haue manie also and most terrible exam­ples, recorded in the auncient vvriters. As that Lib. [...]. dial c 3. 8. in S. Gregonie of one [...] a greate and riche man, but as full of sinne as of vvealth, as S. Gregorie saieth, to vvho me lyinge on [...] [Page 113] deathbed, the infernall fiendes in most vglye manner appeared, shevvinge hovv novv he vvas deliuered into their povver, & so neuer left hym vntill he died, & left his sovvle vnto Lib. 5. hist. Aug. cap. 14. thē to be caried avvaye to eternall tormētes. The like doth S. Beede vvrite of diuers in Englande at his tyme, as of a courtyer of kyng Coenride, a most vvicked mā, though in grea­te fauour of the prince, to vvhome lyinge in his panges of deathe, and beinge novv a litle recouered, bothe the good & euill Angels ap­peared visibly, the one layinge before hym a litle small booke of his good deedes, the other a greate huge volume of his mischieuous fa­ctes. The vvhich after they had caused hym to reade, by the permissiō of the good Angels from God, they seazed vpon him, appointinge him also vvhat hovver de should dye, as hym selfe confessed openlie to all that came to visit hym, and as by this horrible & desperate death ensueinge at the hovver by them ap­pointed, manifestlie vvas confirmed. The like Beda lib. 5. cap. 15. storie he sheyveth in the chapter folovvinge, of one vvhome he knevv him selfe, and as both he and S. Gregorie, and S. Cyprian also doe note, all these and the lyke visions, vvere permitted for our sakes vvhich doe lyue, and maye take commoditie by the same, and not for theirs vvhich dyed, vvhome they profited nothinge. Novv then (deare Christian) these thinges beinge soe, that is, this passage of death beinge so terrible, so daungerous, and yet so vnauoydable as it is: seinge so manye men perish and are ouer whelmed dailye in [Page 114] the same, as it can not be denied but there doe: and both holie scriptures and auncient fathers do testifie it by examples and recordes vnto vs: what man of discretion would not learne to be wise by other mens daunger? or what reasonable creature would not take heede and looke a boute him, beinge warned so manifestlie, and apparantlie, of his owne [...]? yf thow be a Christian, and doest be­leeue in deede the thinges which Christian faith doth teache the: then doest thow know and most certainlie beleeue also, that of what state, age, strength, dignitie, or condition, so euer thow be now, yet that thow thy selfe (I saye) which now in health and mirth rea­dest this, and thinkest that it litle pertaineth to thee, must one of these daies (and that per­haps shortlie after the readinge hereof,) come to proue all these thinges vppon thy selfe, which I haue here writen: that is, thow must with sorow & greefe be enforced to thy bed, and there after all thy strugglings with the dartes of deathe, thow must yelde thy bodie which thow louest so muche, to the baite of wormes, and thy sowle to the tryall of iusti­ce, A veri profita­ble cōsi­deratiō. for her doinges in this lyse.

Imagine then (my freende) thow I saye which art so freshe and froelicke at this daie, that the ten, twentie, or two yeres, or perhaps two monethes, which thow hast yet to lyue, were now ended, and that thow were euen at this present, stretched out vppon a bed, wearied and worne with dolour and paine, thy carnall frindes aboute the weepinge and [Page 115] howlinge, the phisitions [...] with thei­re fees, as hauinge geeuen the ouer, & thow lyinge there alone mute and dumme in most pitifull agonie, expectinge from moment to moment, the last stroake of death to be gee­uen the. Tell me in this instant, what would all the pleasures and commodities of this world doe the good? what comforte would it be to the, to haue bene of honour in this world, to haue bene ryche and purchassed muche, to haue borne office, and bene in the princes fauoure? [...] haue left thy children or kynred wealthye, to haue trodden downe thyne enimies, to haue sturred much, and borne greate swaye in this lyfe? what ease (I saye) or comfort would it be to the, to ha­ue ben fayre, to haue ben gallant in apparell, goodlie in personage, glytteringe in golde? The cogi tation & speeche of the sovvle at the last daye. would not all thes thinges rather afflict than profit the at this instant? for now shouldest thow see the vanitie of thes trifles:

To these cogitations and speeches (deare brother) shall thy harte be enforced, of what estate soeuer thow be, at the hower of death, yf thow doe not [...] it nowe by good lyfe and vertuous actions, whiche onlye can [Page 117] yeeld the comfort in that sorowfull daye. For of good men the iudge hym selfe sayeth.

And the holye prophet sayeth of the vertuous man which hath done good woorkes in this lyfe, that he shalbe at this tyme beatus vir, a happye man, & he [...] Psal. 4. the cause, quia in die mala liberabit eum­dominus, & opē feret illi super lectum doloris eius.

VVhiche is ment (no doubt) of the bed of his last departure, especialye for that of all other beddes this is the most so­rowfull, as I haue shewed, beinge nothinge els but a heape of all sorowes together, es­peciallie to them whiche are drawen vnto it before they are readie for the same, as com­monly all they are, which deferre their amē ­dement from daye to daie, and doe not attend to lyue in such sorte now, as they shall wishe they had done when they come to that last passage.

CHAP. IX.

AMongest all the meanes whiche God vseth to wardes the childrē of men, to moue them to this re­solution, wherof I entreate; the strongest and most forcible is, the consideration of punishmentes prepared by hym for rebellious sinners, and transgressours of his cōmaundemēts. VVher­fore he vseth this motyue often, as maye ap­peare by all the prophetes, whoe doe almost nothinge els but threaten plagues and de­struction to offenders. And this meane hath often tyme preuailed more than anye other that could be vsed, by reason of the naturall The force of feare. loue which we beare towardes our selues: and consequentlie the naturall feare whiche we haue of our owne dannger. So we reade Ion. 5. that nothinge could moue the Niniuites so much as the foretell nge them of theire im­minent Math. 3. destruction. And S. Iohn Baptist, al­though he came in a simple and cōtemptible maner yet preachinge vnto the people the terrour of vengeance to come, and that the axe Marc. 1. vvas novv put to the tree to cut dovvne for the fyre all those vvhich repented not: he moued the ve­rie Luc. 3. publicanes and souldiers to feare, (which otherwise are people of verie harde mettall) whoe came vnto hym vppon this terrible embassage, and asked what they should doe [Page 119] to auoyde these punishmentes?

After then that we haue considered of death and of godes seuere iudgmente, which ensueth after death, and wherin euerie man hath to receyue accordinge to his woorkes in 2. Cor. 5. this lyfe, as the scripture sayeth: it followeth that we consider also of the punishmentes which are appointed for them that shalbe founde faultie, in that accounte, hereby at leastwise (yf no other consideration will ser­ue) to induce Christians to this resolution of seruinge God. For as I haue noted before, if euerie mā haue naturallie a loue of him selfe and desire to conserue his owne ease: then should he also haue feare of perill. wherby he is to fall into the extreame calamitie. This expresseth S. Bernard excellently accordinge In serm. de pri­mordiis. to his wounte. O man (saiethe he) if thow haue left all shame. (which appertaineth to so noble a creature as thow art:)

First therfore to speake in generall of the punishmentes reserued for the lyfe to come, yf the scriptures did not declare in perticular theire greatnes vnto vs: yet are there manie reasons to persuade vs that they are most fe­uere, Gods ma­iestie. dolorous & intollerable. For first, as God is a God in all his woorkes, that is to saye, Psal. 71. greate, wounderfull, & terrible: so especialie Deu. 10. he sheweth the same in his punishmentes, beinge called for that cause in scripture deus Psal. 4. iustitiae. God of iustice as also, deus vltionum Psal. 93. God of reuenge. VVherfore seinge all his other woorkes, are maiestical & exceedinge our capacities: we maye lykewise gather that his hande in punishmēt, must be woun­derfull also. God hym selfe teacheth vs to reason in this maner, when he sayethe: And vvill ye not then feare me! and vvill ye not tremble Iere. 9. before my face vvhiche haue putt the sande as a stopp vnto the sea, and haue geeuen the vvater a commandement neuer to passe it, no not vvhen it is most trovvbled & the flooddes most outragious? as who would saye: yf I am wounderfull & doe passe your imaginatiō, in these woorkes of the sea and other which you see daylie: you haue cause to feare me, cōsideringe that my punishmentes are lyke to be correspon­dent to the same.

An other coniecture of the great and se­uere Gods [...] iustice of God, maye be the cōsideration [Page 121] of his infinite and vnspekeable mercie the whiche as it is the verie nature of God, & without ende or measure, as his godhead is: Psal. 84. so is also his iustice. And these two, are the two [...] (as it were) of God, embracinge & kyssnge one the other, as the scripture saieth, Therfore as in a man of this world, yf we had the measure of one arme, we might ease­ly cōiecture of the other: so seinge the woun­derfull exāples dailie of godes infinite mer­cie towardes them, that doe repent: we maye imagyne by the same, his seuere iustice towardes them, whoe he reserueth to pu­nishment in the next lyfe, and whome for that cause, he calleth in the scriptures Vasa Esa. 13. furoris. Vessels of his furye, or vessels to shew Psal. 7. his furye vppon.

A third reason to perswade vs of the Gods pa­tience. greatnes of these punishmentes, maye be the maruailous patiēce, and longe sufferinge of God in this lyfe, as for example, in that he sufferethe diuers men from one sinne to an other, from one daye to an other, from one yere to an other, frō one age to an other, to spend all (I saye) in dishonoure and dispite of his maiestie, addinge offence to offence, and refusinge all perswasions, allurementes, good inspirations, or other meanes of frindshipp, that his mercie can deuise to offer for theire amendment. And what man in the world could suffer this? or what mortall hart can shew suche patience? but now yf all this should not be requited with seueritie of punishmēt, in the worlde to come, vppon the [Page 120] [...] [Page 121] [...] [Page 122] obstinate: it might seeme against the lawe of iustice and equitie, and one arme in God might seeme longer than the other. S. Paule toucheth this reason in his epistle to the Ro­mans, where he saithe: doest thovv not knovv Rom. 2. that the benignitie of God is used to bringe thee to repentance? and thovv by thy harde and impeni­tent hart doest hoord vpp vengeance vnto thy selfe, in the daye of vvrath, and appearance of Gods iust iudgementes, vvhich shall restore to eue­rie man accordinge to his vvorkes? he vseth heere the wordes of hoordinge vpp of vengeance, to signifie that euen as the couetous man, doth hoorde vp monie to monie dailie, to make his heape greate: so the vnrepentant synner do­the hoorde vp sinne to sinne: and God on the contrary side hoordeth vpp vengeance to vengeance, vntill his measure be full, to re­store Esa. 27. in the end, measure against measure, as the prophet saith, and to paye vs home accordinge Iere. 16. to the multitude of our ovvne obhominations. Gen. 15. This God meant when he sayde to Abraham that the iniquities of the Amorrheans vvere not yet full vpp. Also in the reuelations vnto S. Iohn Euangelist, when he vsed this cōclusion Apo. 221 of that booke. He that doth euill let, hym doe yet more euill: and he that lyeth in filth, let hym yet become more filthie: for beholde I come quicklye, and my revvarde is vvith me, to render to euerye man accordinge to his deedes. By which wordes God signifieth that his bearinge & tolleratin­ge with sinners in this lyfe, is an argument of his greater serueritie in the lyfe to come, which the prophet Dauid also declareth [Page 123] when talkinge of a careles sinner he saieth:

Hytherto is the speeche of God hym selfe. Of pay­nes in particu­lar.

Seinge then now we vnderstāde in gene­rall, that the punishmentes of Cod in the lyfe to come are moste certaine to be greate & se­uere, [Page 124] to all suche as fall into them: for whiche cause S. Paule saithe:

Let vs consider some what in particular what manner of paines & punishmentes they shal­be. Tvvosort of syn­ners that dye. For better conceauinge wherof, it is to be noted, that as there are two sortes of sinners, the one whiche dye in the guylt of mortall sinne, and in the dissauoure and displeasure Psal. 9. of God, of whome it is saide, conuertantur pec­catores 1. Ioh. 5. in infernum:

An other sorte of sinners there are, whiche haue the guylt of theire sinnes par­doned by their repentance in this lyfe, but yet haue not made that temporall satisfaction to gods iustice, nor are so thoroughlie pur­ged in this lyfe, as they maye passe to hea­uen without punishment: and of these it is 1. Co. 3. writen:

Vpon which wordes of S. Paul, the holye father S. Austen writeth thus:

And the same holie father in an other De [...] & falsa [...] C 18. place hath these wordes. If a sinner by his conuersion escape death, and obtaine lyfe, yet, for all that I can not promise hym, that he, shall escape all payne or punishment.

And I might add a hundred like sayinges more out of the holye fathers towchinge the extreame seueritie of this purginge fyre af­ter death, and of the greate feare which they had of it, but this shalbe sufficient to warne Catholiques which beeleue it, to looke bet­ter aboute them than they doe, for the auoy­dinge of the rigoure of this fyre by theire good lyfe in this world, especiallie by these two meanes of almes and teares, whiche S. Austen in the place before recited, dothe mē ­tion: which holye father also in the same pla­ce, maketh this collection:

It is a straunge matter to consider, what great feare holye men had of this fire, & how litle we haue now a dayes, hauing much mo­re cause than they. S. Barnarde hathe these woordes of hym selfe:

The lyke feare vttereth [Page 128] S. Ambrose in these woordes: O Lorde yf Praecat. Rraeparat 2. Ad mif sam. thou reserue any whit in me to be reuenged in the next lyfe:

And thus muche of this temporall punishement reserued euen for the purging of gods ser­uants in the lyfe to come. Of hell & the pu [...] of the damned.

But now touching the reprobate & such as for their wickednesse haue to die euerla­stinglie: we must Imagine that the case stan­deth much more hardlye: for to that purpose soundeth Christs sayeing to the good wemen of Ierusalem, when he was goeing to his pas­siō: Yf they doe these things to grene vvood: vvhat Luc. 23. shalbecome of that vvhich is drye? which woor­des S. Peter seemeth in some parte to expōde, when he sayeth: Yf the Iudgement of God [...] 1. Pet. 4. vvith vs vvhich are his seruāts: vvhat shall the end of vvrcked men be? As who wold say, that in all reason, their ende must be intollerable. For [Page 129] more particular cōceauing whereof, be cause the matter is of great importāce for all Chri­stians to know: it suall not be perhaps amisse, to consider breeflie, what the holie scriptu­res and auncient fathers of the Catholique ehurche, (directed no doubt by the holie Ghost) haue reuealed vnto vs, concerning this Of the name of hell in di uers ton­gues. punishement. And first of all, to wchinge the place of punishement appointed for the dā ­ned, cōmonlie called hell, the scripture in di­uerse languages, vseth diuerse names, but all tending to expresse the greeuousnesse of pu­nishement, there suffered: As in latyn it is cal­led, Esa. 5. & 33. Infernus, a place beneathe or vnder gro­und (as most of the old fathers doe interprete) But whether it be vnder ground or no, most certaine it is, that it is a place most opposit to heauen, which is sayd to be aboue, and from Iob. 11. which lucifer was throwne downe. And this Esa. 14. name is vsed to signifie the miserable sup­pressing and hurling downe of the damned, to be troden vnder the feet, not onlie of God, but also of good men for euer. For so sayeth Mala. 4. the scripture. Beholde the daye of the lorde co­meth burning like a fornace, and all proud and vvicked men shall be stravv to that fornace, and you that feare my name shall tread them dovven, & they shalbe as burnt ashes vnder the soles of your feet in that [...] And this shalbe one of the greatest miseries that can happen to the prowde and stowte potentates of the wor­lde, to be thrown doune, with suche contēpt and to be troden vnder feet of them, who­me they so muche despised in this worlde.

The Hebrew woord whiche the scriptu­re Esa. 14. vseth for hell, is Seol, whiche fignifieth a Mat. 14. great ditche or dungeon. In whiche sense it Apo. 14. is also called in the Apocalips lacus irae dei the lake of the wrathe of God. And again, Apo. 21. Stagnum ardens igne & sulphure: a poole bur­ning with fyre and brimstone. In greek the scripture vseth three woordes for the same Matt. 11 place. The fyrst is. Hades, vsed in the gospell, In com. supra ver ba viue [...] tenter. [...]. Pet. 4. Iob. 10. whiche (as plutarche noteth) signifieth a place where no light is: The second is zo­phos, in S. Peter, which signifieth darknes it selfe. In whiche sense it is called also of Iob, terra tenebrosa & operta mortis caligine. A dar­ke Mat. 22. & 25. a. Pe. 4. land and ouer whelmed with deadlie ob­scuritie, Also in the gospell tenebra exteriores, vtter darkness. The thirde greek woorde is tartaros, vsed also by S. Peter: whiche woor­de being deriued of the verbe tarasso, (which signifieth to terrifye, trouble, & vexe) impor­teth an horrible confusion of tormentors in that place: euen as Iob sayeth of it, ibi nullus ordo, sed sempiternus horror inhabitat, there Iob. 10. dwelleth no order, but euerlastinge horrour.

The chaldie woorde which is also vsed in hebrew, and translated to the greke) is ge­henna. Mat. 5. 10. 18. 23. First of all vsed by Christ, for the place of them whiche are damned, as S. Ierom no­teth vpon the tenth chapiter of S. Mathewes Mar. 9. gospell. And this woord being compounded Luc. 12. of gee and hinnom signifieth a valley nighe to The val­ley hin­nom. Ierusalem, called the valley of hinnom, in whiche the olde Idolatrous Iewes, were wont to burne alyue their owne children in [Page 131] the honour of the deuill, and to sownd with trūpets, tymprills, & other lowd instruments, whiles they were doeinge therof that, the childerens voyces and cryes might not be heard: whiche place was afterward vsed al­so for the receipt of all filthines, as of doung, dead carions, & the like: And it is moste pro­bable, that our Sauiour vsed this woorde aboue all other for hell, thereby to signifie the miserable burninge of soules in that place the pitifull clamours and cries of the tormē ­ted, the confuse and barbarous no yse of the tormentors, together with the moste lothe­som sillthynesse of the place, which is other­wise described in the scriptures, by the na­mes of adders, snakes, [...], scorpions, & other venemouse creatures, as shalbe after­wards declared.

Hauing declared the names of this place and thereby also in some part, the nature: yt remaineth now, that we consider, what ma­ner of paines men suffer there, For declara­tion whereof, we must note, that as heauen and hell are contrary, assigned to contrary The pay­nes of hell vni­uersall. persones, for contrary causes: so haue they in all respectes contrarye properties, cōditions, and effects, in suche sorte, as what soeuer is spoken of the felicitye of the one, may serue 1. Co. 2. to inferre the contrary of the other. As when S. Paule sayeth that no eye hath seene, nor eare heard, nor hart conceaued the ioyes that God hathe prepared for them that shalbe saued: VVe may inferre that the payns of the damned must be as great. Again, when the scripture saithe that [Page 132] the felicitie of them in heauen is a perfect felicitie, cōtaining omne bonum, all goodnesse: Exo. 33. So that no one kinde of pleasure can be ima­gined whiche they haue not: we must thinke on the contrary! part, that the miserie of the damned, must be also a perfect miserie, con­tayning all afflictions that may be, without wanting any. So that, as the happines of the good is infinite, and vniuersall: so also is the calamitie of the wicked infinite and vniuer­sall. Now in this lyfe all the miseries & pains which fall vpon man, are but particular and not vniuersall. As for example: we see one man pained in his eyes, an other in his teeth, an other in his stomak, an other in his back: whiche particular pains notwithstandinge some times are so extreame, as lyfe is not able to resist them, & a man wolde not suffer thē long for the gayning of many worldes to ge­ther. But suppose now, a man were tormēted in all the parts of his bodye at once, as in his head, his eyes his tongue, his teeth, his throo­te, his stomak, his bellie, his back, his hart, his sides, his thighes, and in all the ioynts of his bodye besides: suppose (I say) he were moste cruellie tormented with extreme paines in all these parts together, without ease or in­termission. VVhat thing could be more mise­rable than this? what sight more lamentable? Yf thou shouldest see a dogge lye in the stre­te so afflicted: I know thou couldest not but take cōpassion vpon him. VVell then, cōsider what difference there is betwene abydinge these pains for a week, or for all eternitie: in [Page 133] suffering them vpon a soft bedde, or vpon a burning grydyron & boyling fornace: among a mans freendes comforting hym, or among the furies of hell whipping and tormentinge hym. Consider this (I say gentle reader,) and yf thou woldest take a greate deale of la­bour, rather than abyde the one, in this lyfe: be content to sustain a litle pain rather than to incurre the other in the lyfe to come. Peculiar torments to euery parte.

But to consider these things yet further, not onelie all these partes of the body which haue bene instruments to sinne, shalbe tor­mented together, but also euerie sense bothe externall and internall for the same cause shalbe afflicted, with this particular tormēt, contrarie to the obiect wherein it delited moste, and tooke pleasure in this worlde. As for example, the lasciuiouse eyes shalbe af­flicted with the vglie and fearefull sight of deuills: the delicate eares with the horrible noyse of damned spirits: the nyse smell, with poysoned stenche of brimstone and other vn­supportable filthe: the dainty taste with most rauynouse hungar & thirst: & all the sensible partes of the body with burning fire. Again, the Imaginatiō, shalbe tormēted, with the ap­prehension of paines present, & to come: the memorie, withe the remēbrāce of pleasures past, the vnderstāding, with cōsideratiō of the felicitie lost, and the miserie now come on. O poore Christian, what wilt thou doe amid­dest the multitude of so greuouse calamites? The paīs of hell e­xercised

It is a wounderfull matter, & able (as one father sayeth) to make a reasonable man goe [Page 134] out of his wittes, to consider what God ha­the for tor­ment, not for puni­shement. reueyled vnto vs in the scriptures, of the dreadfull circumstances of this punishment, and yet to see, how litle the rechelesse men of the worlde doe feare it. For first, touching the vniuersalitie, varietie, and greatnesse of the payne, not onely the reasons before alleaged, but also diuerse other considerations in the scriptures do declare. As where it is sayed of the damned. cruciabuntur die & nocte, they Apo. 20. & 14. shalbe tormented day and night. And again, Date illi tormentum, geue her, torment, speaking Apo. 18. of babilon in hell, by whiche is signified that Luc. 16. the paines in hell are exercised, not for pu­nishemēt, but for torment of the parties. And torments commonlie we see in this worlde to be as great and as extreame, as the witt of man can reache to deuise. Imagin then, when God shall lay his head to deuise torments (as he hathe done in hell) what maner of tormēts will they be.

Yf creating an elemēt heere for our com­fort The fear­se nature of the fi­se of hell (I mean the fire) he could create the same so terrible as it is, in such sorte as a man wolde not holde his onelie hād in it one daye, for to gayne a kingdome: what a fire think you ha­the he prouided for hell, which is not created for cōfort, but onelie for torment, of the par­ties? Our fire hathe a thousand differēces frō that, and therefore is truelie sayd of the holy fathers, to be but a painted and fained fire in respect of that. For our fire was made to cōfort (as I haue sayd & that, to torment. Our fire hathe neede to be fedde cōtinuallie with [Page 135] wood or els it goeth oute: that burneth cōti­nuallie, without feeding. Our geueth light: that geueth none: Our is out of his naturall place, and therfore shifteth to ascend, & to get from vs, as wee see: but that is in the naturall place, where it was created, and therefore it abydeth there perpetuallie. Our consumeth the matter layed in it, & so quickelie dispat­cheth the payne: that tormenteth but consu­meth not, to the ende the paine may be euer­lasting. Our fire is extinguished with water, and greatlie abated by the coldenesse of the ayer about it: that hathe no such abatemēt, or qualificatiō. Finallie what a straunge & incre­dible kynde of fire that is, appeareth by these woordes of our Sauiour so often repeated: There shalbe vveeping & gnashing of teeth. VVee Matt. 8. 13. 22. 14. ping is to be referred to the effect of extreme burning in that fire, for that the torment of Luc. 13. scalding and burning enforceth tears sooner than any other tormēt, as appeareth in them, which vpon the sodain doe put a hote thing in to their mouthe, or skalde any other parte of their body. And gnashing of teeth (as euery man knoweth) proceedeth onelie of great & extreme colde. Imagin then what a fire this is which hathe suche extreme effects bothe of heate and colde. O mightie Lorde what a straunge God art thow! how wonderfull & terrible in all thy woorkes and inuentiōs? how bountifull art thow to those that loue and serue the? and how seuere to them whi­che contemne thy commaundements? Hast thow deuised a way how they whiche lieeee [Page 136] burning in a lake of fire and brimstone shall Apo. 21. also be tormented with extreame colde? what vnderstandinge of man can conceaue Psal. 35. how this may be? but thy Iudgemēts (o lorde) are a depthe vvithout bottom, and therefore I leaue this to thy onelie prouidence, pray­sing the eternallye for the same.

Besides these generall paynes commō to Particu­lar pains for parti­cular of­fenders all that be in that place, the scripture signi­fieth also that there shallbe particular tormēts, peculiar bothe in qualitie and quantitie to the sinnes and offences of eache offender. For to that ende sayeth the prophet Esay to God. thou uviltiudge in measure against measure. And Esa. 27. God saieth of hym selfe: I vvill exercise Iudge­ment Esa. 28. in vveight, and Iustics in measure. And that is the meaning of all those threates of God Iere. 2. to sinners, vvhere he sayeth that he vvill paie Apo. 20. them home accordinge to their particular Psa. 27. 98. vvoorkes, and according to the inuentions of their ovvne harts. In this sese it is saied in the Eze. 24. Apocalipse, of Babylon, novv throvven do­vvne Osee. 12. in to the lake: Looke hovv muche she hathe Zach. 1. glorified her selfe, and hathe liued in delites: so Apo. 18. muche torment and affliction geue her. VVhere of the holy fathers haue gathered the varietie of tormēts that shalbe in that place As there Li. de [...]. poen. c. a. be differēces of sinnes:

And so he folovveth on, shevveinge hovv the provvde man shall be [...] vn­der [Page 137] feet to recompence his pryde: the glout­ton suffer inestimable hungar: the drunkards extreme thirst: the delitiouse mouthe filled vp with gaule: and the delicate bodie seared with hote burning yrons.

The holie Ghoste signifieth such a thing­when he sayeth in the scriptures, of the wi­cked worldling: His breade in his belly shalbe Iob. 20. turned in to the gaul of serpents: he shall be con­strayned A maruai lous de­scription vsed by the scri­pture. to spue out again the riches vvhich he hathe deuoured: Nay, God shall pull them out of his belly again: he shallbe constrayned to sucke the gaules of cocatrices, and tongue of an adder shall kill hym: he shall pay svvetelie for all that euer he bathe done: and yet shall he not be consumed, but shall suffer according to the multitude of all his deuises: vtter darkenesse lyeth in vvayt for hym: & fire vvhich needeth no kindling shall eate hym vp: this is the vvicked mans portion from God, By whiche woordes is plainlie shewed, that woorldlings shall receyue particular tormēts for their gluttonie, for their delicate fare, for extorsion, and the like, VVhich torments shall be greater than any mortall tongue can ex­presse: As may appeare by the vehement and horrible woordes whiche the holie ghoste here vseth to insinuate the same.

There is reported (by men of good credit) a vision of a seruant of God, that he had in his A vision of the hā dling of avvicked man in hell. prayers of the handling of a certain wicked man in hell. Yt is not vnlike to some whiche the holie prophets recount of other matters. And therfore I will rehearse it, for that it ma­keth to our purpose. This seruant then of [Page 138] God sawe, that as sone as this riche world­ling, was dead, he was brought by the dam­ned spirits to the place of torment, and there a captain deuell sitting in a chaire of burning hote yron, rose vp for reuerence, and tolde hym, for that he had bene a man of honour & state in the worlde, he wolde geue hym that place, and so perforce made hym syt downe. VVhereat he cryeing out horrible, there ca­me two other deuells with two huge trom­petts full of wylde fyre and brimstone, and sayd they wolde make hym some musicke to his song, for that he had loued musick well in the worlde, and so blew the fire & brim­stome in to his eares. Then for that he cried he was drie: there came a deuill and put in to his mouthe a pot of venemouse liquore ma­de of the gauls of toads and serpents, sayeing, this must be your drink in steade of your delicate wines whiche you were accusto­med: to tast in the world. And eftsons folo­wed two other vglie feendes with a greate companie of foule and fearse snakes, whiche clasped hym about the mydle, and fastned their teeth in his bodye, the deuills sayeing, that for so muche as he liked so well to em­brace dames in the worlde, he should not want embrasemēts now also? And after that folowed a greate route of furiouse spirits, with whippes and hookes in their hands, which all assaulted hym, renting and tearing his floshe, and sayeing, that these recreations were reserued for hym in that place for euer and euer.

These things God suffred this holy man to see, not for that perhaps these materiall thinges are there, in dede, but that by these we might conceaue the insupportable tor­ments prepared for the wicked in that place: euen as he shewed hym selfe and his glorie, by visible things to Daniel: though in dede Dan. 7. he be inuisible.

Beside this, the scripture sheweth vnto The straitnes of paines in hell. vs not onelie the vniuersalitie, particularitie & seueritie of these paines, but also the strait­nesse thereof, without ayde, help, ease, or cō ­fort, when it sayeth vve shall be cast in [...] Mat. 22. bothe hand and feete: for it is some kynde of comfort in this worlde, to be able to resist or striue against our afflictions, but heere we must lye still and suffer all. Again, when it sa­yeth: Mat. 25. clausa est ianua, the gate is shutt: that is, the gate of all mercie, of all pardon, of all ea­se, of all intermission, of all comfort, is shutt vpp from heauen, from earthe, from the crea­tor, and from creatures: inso muche as no cō ­solation is euer to be hoped for more: as in all the miseries of this lyfe there is alwaies some. This straytnesse is likewise moste lyue­lie expressed in that dreadfull parable of the riche glouttō in hell: Who was driuen to that Luc. 16. necessitie, as he desired that Lazarus might dypp the topp of his fingar in water to coole his tongue, in the myddes of that fire whe­rein The wō ­derfull example of the ry che glout ton. he sayeth he was: and yet could not he obtain yt. A small refreshing it semeth it wold haue bene vnto hym, yf he had obtained the same. But yet to shew the straitnesse of the [Page 140] place, it vvas denied hym. Oh you that liue in sinfull vvelthe of the worlde, consider but this one example of gods seueritie, and be a­fearde. This man vvas in that Royaltie a litle before as he vvolde not geue the crommes of his table to Lazarus, to buy heauen vvithall & novv vvolde he geue a thovvsand worldes (yf he had them) for one dropp of vvater to coole his tōgue. VVhat demaud could be les­se than this? he durst not aske to be deliuered thense, onto haue his torments diminished, or to aske a great vessel of vvater to refreshe his vvhole bodie therein: but onely so muche as vvoold sticke on the topp of a mās fingar, to coole his tongue. To vvhat neede vvas this poore man novv driuen? what a great imagi­nation had he of the force of one dropp of vvater? to vvhat pitiful chaunge, vvas his ton­gue novv come vnto, that vvas vvount to be so diligentlie applied vvith all kyndes of pleasant liquours! Oh that one man can not take example by an other: ether this is true or els the sōne of God is a lyar. And thē what men are we, that seing our selues in daunger of this miserie, doe not seeke vvith more di­ligence to auoyde the same?

In respect of these extremities and strait dealings of God in denyeing all comfort and consolation at this day: The scripture sayeth, that men shall fall in to rage, furie, and vtter impatiēce, blaspheming God, and cursing the Apo. 16. day of their natiuitie, vvith eating their ovvn Eccl. 23. tongues for greefe, and desiring the rockes Apo. 23. and mountaines to come and fall on them, to Luc. 13. [Page 141] ende their paynes.

Now yf we add to this the eternitie and The eter nitie of the pay­nes. euerlasting continuance of these torments: we shall see that it encreaseth the matter greatlie. For in this worlde there is no tor­ment so great, but that tyme ether taketh away or diminisheth the same. For ether the tormenter, or the tormented dyeth, or so­me occasion or other happeneth to alter or mitigte the matter. But heere is no suche Apo. 21. hope or comfort: but cruciabuntur (saythe the scripture) in secula seculorum, in stagno ardente igne & sulphure:

As long as God is God, so long shall they burne there: Nether shal the tor­mentour nor the tormented dye, but bothe liue eternallie, for the eternall miserie of the parties to be punished.

Oh (sayeth one father in a godlie medi­tation) A vvon­derfull [...]. yf a sinner damned in hell dyd know that he had to suffer those torments there no more thousand yeres, than there be sandes in the sea, and grasse in the ground: or no mo thousand millions of ages than there be crea­tures in heauen, and in earthe: he wold great­lie reioyce thereof, for he wolde cōfort hym selfe at the least with this cogitation, that once yet the matter wold haue an ende. But now (saieth this good man) this woord Neuer, breaketh his hart, when he thinketh on yt, & that after a hundred thousand millions of worldes there suffered, he hath as farre to his end as he had at the first day of his entrance [Page 142] to these torments. Consider (good Christian) what a lengthe one houre wolde seme vnto the, yf thou haddest but to holde thy hand in fire and brimstone onelie during the space thereof. VVe see yf a man be greuouslie [...], though he be layd vpon a verie soft bedd, yet one night seemeth a long time vnto hym. He turneth and tosseth hym selfe from syde to syde, telling the clock, and counting euerie houre, as it passeth, which semeth to hym a whole day. And yf a man should saye vnto hym, that he were to abyde that pain but se­uen yeres to gether: he wolde goe nighe to dispare for greefe. Now yf one night seeme so long and tediouse to hym that lyeth on a good soft bedd, afflicted onelie with a litle ague: what will the lyeing in fire and brim­stone doe, when he shall know euidentlie, that he shall neuer haue ende thereof? Oh (deare brother) the satietie of cōtinuance is lothesome, euen in things that are not euell of them selues. Yfthow shouldest be bound allways to eat one onelie meate: yt wold be displeasant to the in the ende. Yf thow shoul­dest be bound to sitt still all thy lyfe in one place, without mouing: yt wold be greuouse vnto the, albeit no man dyd torment the in that place. VVhat then will it be to lye eter­nally, that is worlde without ende, in moste exquisite torments? ys it any way tolerable? What iudgement then, what witt, what di­scretion is there left in men, which make no more account of this matter than they doe?

I might heere add an other circumstāce, [Page 143] which the scripture addeth, to witt, that all Da rcke. nes in hell. these torments shalbe in darkenesse: A thinge dreadfull of it selfe, vnto mans nature, for Matt. 8. 22. there is not the stowtest man in the worlde, yf he found hym selfe alone, and naked in extreme darkenesse, & should heare a noyse of spirits cōmyng towards hym, but he wold feare, albeit he felt neuer a lashe from them, on his bodye. I might also add an other cir­cumstance, that the prophet addeth, which is, that good and good men shall laugh at them Psal. 36. that daye, which will be no small affiction. For as to be moned by a mans freende in time of aduersitie, is some cōfort: so to be laughed at, speciallie by them, who onelie may help hym, is a great and intolerable encrease of his miserie.

And now all this that I haue spoken of hitherto, is but one part of a damned mans pu­nishement onelie, called by diuines paena sen­sus, the paine of sense or feeling, that is, the paine or punishment sensiblie inflicted vpon the sowle and dodye. But [...] beside this, ther is an other part of his punishemēt called Paynes of dam­mage vv­hich the damned suffer. poena damni, the payne of losse or dammage: which (by all learned mens opinion) is either greate, or no lesse than the former. And this is, the infinite losse which a damned man hathe in being excluded for euer and euer, from the sight of his creator, & his glorie. VVhich sight onelie, being sufficīent to make happie and blessed all them that are admitted vnto it, must medes be an infinite miserie to the damned man to lack yt eternallye. And ther­fore [Page 144] this is put as one of the first and chiefest plagues to be layed vpon hym: Tollatur im­pius ne videat gloriam dei:

And this losse contayneth all other losses and dammages in yt: as the losse of eternall blysse, and Ioye, (as I haue sayd) of eternall glorie, of eternall so­cietie, with the Angels, and the like: whiche losses when a damned man considereth (as he can not but consider them still,) he taketh more greef thereof (as diuines doe proue) than by all the other sensible torments that he abydeth besides.

And therefore here foloweth now the Thevvor, me of cō science. last and one of the greatest torments of all, & for that cause so often repeated in scripture. Mar. 9. VVhich is, the vvorme of our conscience, so cal­led, Esa. 66. for that, as a worme Lyeth eating and Eccle 7. gnawing the wood where in she abydeth: so Iudit. 16. shall the remorse of our owne conscience, lye within vs griping and tormēting vs for euer. And this worme or remorse shall principallie consiste in bringing to oure myndes, all the The cogi­tations of the dam­ned. meanes and causes of our present extreame calamities. as our negligences, vvhereby vve lost the felicitie vvhiche other men haue gotten. And at euery one of these considera­tions, this vvorme shall geue vs a deadlie bi­te, euen vnto the hart. As vvhen it shall lay before vs all the occasions that vve had offe­red to auoyde this miserie, vvherin novv vve are fallen, and to gayne the glorie vvhich vve haue lost: hovv easye yt had bene to haue [Page 145] done yt: how nighe we were oftentimes to resolue our felues to doe yt: and yet how vn­fortunallie vve left of that cogitation again: hovv many times we were foretolde of this daunger, and yet how litle care and feare we tooke of the same. How vaine the wordlie trifles were, wherein we spēt our time, & for which we lost heaué, & sell in to this intole­rable miserie: howe they are exalted, vvhome vve thought fooles in the vvorlde: And hovv vve are novv proued fooles and laughed at, vvhiche thought our selues vvyse. These things (I saye) and a thovvsand more being layed before vs, by our ovvn conscience shall yelde vs infinite greefe. For that it is novv to late to amend them. And this greefe is called the vvorme or remorse of our ovvn confeiē ­ce vvhichē vvorme shall more enforce men to vveepe and [...], than any torment else, consideringe hovv negligentlie, foolishlie, & vairrlie they are come in to those so insup­portable torments, and that novv there is no more time to redresse their errors.

Now onelie is the time of weeping and lameting for these men: but all in vaine. Now shall they begynne to freat end sume, & mar­uaile at them selues, sayenig: where was our witt: where was our vnderstanding? where was our Iudgemét, when we folowed vani­ties, & cóténed these matters? This is the talke Sap. [...] of sinners in hell (sayeth the scripture) vvhat hathe [...] [Page 146] vvay of iniquitie and perdition, but the vvay of our Lorde vve haue not knovvne. This (I saye) must be the euerlasting song of the damned wormeaten conscience in hell: Eternall re­pentāce without profitt. VVhereby he shalbe brought to such desperation (as the scripture noteth) as he shall turne into furie against hym selfe, teare his own flesh, rent his own foule (yf it were possible) & inuite the feen­des to torment hym, seyng he hathe so beast­lie behaued hym selfe, in this worlde, as not to prouide in time for this principall mat­ter, onlie in deede to haue bene thought vpō. Oh yf he could haue but an other lyfe to lyue in the worlde again, how wold he passe [...] ouer? with what diligence? with what se­ueritie? but it is not lawful: we onelie which are yet aliue haue that singular benefit, yf we knew, or wolde resolue our selues to make the moste of yt. One of these dayes, we shalbe past it also, and shall not recouer it agayn, no not one houre, yf we wolde geue a thowsand worldes, for the same, as in deede the damned wolde doe, yf they might. Lett vs now therfore so vse the benefite of our pre­sent time, as whe we are past hense, we haue not neede to wishe our selues heere againe.

Now is the time we may auoyde all: now is the time vve may put our selues out of da­unger of these matters: novv (I say) yf vve re­solue our selues out of hand. For vve knovv not vvhat shall become of vs to morrovv. Yt may be to morrovv our harts vvill be as hard & carelesse of these things as they haue bene, [Page 147] heretofore, and; as Pharao his hart was, after Moyses departure from hym. Oh that he had resolued hym selfe throvvghlie vvhile Moyses vvas vvith hym, hovv happie had he bene? yf the riche glutton had taken the time vvhile Lazarus lay at his dore, how blyssed a man had he bene? he vvas foretolde of his miserie (as vve are novv) by Moyses and Luc. 16. the prophets, as Christ signifieth: but he vvol­de not heare Aftervvard he vvas in suche ad­miration of his ovvn foly, that he vvolde ha­ue had Lazarus sent from Abrahams bosome vnto his bretheren to vvarne them of his successe. But Abraham tolde hym, it vvas boo­telesse, for they vvolde not haue beleeued La zarus, but rather haue persecuted hym as a lyar and defamer of their honorable brother deade, yf he should haue come and tolde thē of his tormēts. In dede so vvolde the vvicked of the vvorld doe novv yf one should come & tell them that their parents or freends are damned in hell, for such and such things: and doe beseech them to looke better to their liues, to the end by their cōming thither they doe not encrease the others paynes, for being some cause of their damnation (for this is onelie the cause of care vvhiche the damned haue tovvardes the liuing, and not for ani [...] loue they now beare them:) yf (I say) suche a message should come from hell, to the flori­shing synners of this world, vvolde they not laugh at yt? wolde they not persecute eagar­lie the partles that should bring such nevve [...] VVhat then can God deuise to doe for the sa­uing [Page 148] of these men? what way, what means may he take, when nether warning, nor exā ­ple of others, nor threats, nor exhortations will doe any good? we know, or may know, that leading the lyfe whiche we doe, we can not be saued. VVe know or ought to know, that many before vs haue bene damned for lesse matters. VVe knowe and can not chuse but know, that we must shortlie dye, and receaue our selues, as they haue receaued: liuing as they dyd, or worse. VVe see, by this layd down before, that the paynes are vnto­lerable, and yet eternall, whiche doe expect vs, for the same. VVe confesse them most vn­fortunate that for anie pleasure or commo­ditie of this worlde, are now fallen in to tho­se paynes. VVhat then should let vs to re­solue, to dispache our selues quicklie of all impediments? to breacke violentlie from all bonds and chaynes of this wicked worlde, that doe lett vs from this true and zealouse seruice of God? whyshowld we sleepe one night in sinne, seing that night may chaun­ce to be our last, and so the euerlastinge cut­ting of, of all hope for the time to come?

Resolue thy selfe therefore (my deare brother) yf thou be wise, and cleare thy selfe from this daunger, while God is willing to receaue the, and moueth the therunto by these meanes, as he dyd the riche man by, Moyses and the prophets while he was yet in his prosperitie. Let his example be often before thine eyes, and consider it throughlie, & it shall doe the good. God is a wounderful [Page 149] God, and to shew his patience and infinit goodnesse, he woweth vs in this lyfe, seeketh vnto vs, and layeth hym selfe (as it were) it our feet, to moue vs to our owne good, to wynne vs, to drawe vs, and to saue vs from perdition. But after this lyfe he altereth his course of dealing: he turneth ouer the leafe, and chaungeth his style. Of a lambe he beco­meth a lyon to the wicked: and of a Sauiour, a iust and seuere punisher. VVhat can be sayd or done more to moue vs? he, that is forewar­ned and seeth his own daunger, before his face, and yet is not stirred nor made the mo­re weary or fearefull there by, but notwith­standing will come or slyde in to the same: may well be pityed, but surelie by no meanes can he be helped, making hym selfe incapa­ble of all remedies, that may be vsed.

CHAP. X.

THe motiues and consideratios layed downe before, in the former chapiters might well suffice, to sturre vp the hart of anye reasonable Christian to take in hand this resolutiō whereof we talke, and whereunto I so much couet to persuade the (for thy onelio good, and gayne) gentle reader. But for that all har­tes [Page 150] are not of one constitution in this respect, nor all drawen and stirred with the same means: I purpose to adioyne heere a conside­ration of commoditie, whereunto cōmonlie, eche man is prone by nature. And therfore I am in hope it shall be more forcible to that we go about than anye thinge else that hi­therto hath bene spoken: I meane thē to trea­te of the benefits whiche are reaped by ser­uice of God, of the gayne drawn thence, & of the good pay & most liberall rewarde which God performeth to his seruants, aboue all the God the best pay maister. maisters created, that may be serued. And though the iust feare of punishment, (yf we serue hym not) might be sufficient to driue vs to this resolution: and the infinite benefi­tes allredie receaued, might induce vs to the same, in respect of gratitude, (of bothe which somewhat hath bene sayed before:) yet am I content so farre to enlarge this li­bertie to thee, (good reader,) that except I shew this resolution, whiche I craue, to be more gainfull and profitable than any thinge els in the worlde that can be thought of: thow shalt not be bound vnto yt for anye thing that hitherto hath bene sayde in that behalfe. For as God in all other things is a ma­iesticall God, full of bountie, liberalitie and princelie magnificēce. So in this point aboue all other: in suche sort, as albeit what so euer we doe or can doe, is but due dett vnto him: and of it selfe deserueth nothing: yet of his Mat. 10. munificent Maiestie, he letteth passe no one Marc. 9. iote of our seruice, vnrewarded, no not so [Page 151] muche as a cuppe of colde vvater.

God commaunded Abraham to sacrifi­ce Gen. 22. vnto hym his onelie sonne Isaac, whiche he loued so muche. But when he was redie to doe the same: God sayed doe it not: it is enoughe for me that I see thy obedience. And because thow hast not refused to doe it I sweare to thee (sayth he) by my selfe, that I will multiplie thy seed as the starres of hea­uen, and the sands of the sea: and among them also one shalbe Christ, the Sauiour of the worlde. VVas not this a good paye for so lit­le 2. Re. 7. paynes? king Dauid one night, beganne to thinke with hym selfe, that he had now a howse of Cedar, and the arcke of God lay but vnder a tent, and therfore resolued to build a house for the sayd Arcke. VVhiche onelie cogitation God tooke in so good parte, as he sent Nathan the prophet vnto hym present­lie, to refuse the thing, but yet to tell hym, that for so muche as he had determined such a matter: God wolde build a house, or rather a kingdome, to hym, and his posteritie, whi­che should last for euer, and from whiche he wold neuer take away his mercie, what Psa. 88. sinnes or offences so euer they committed. VVhiche promisse we see now fullfilled, in Christ his Churche, raysed out of that fa­milie. VVhat shoulde I recite many like exā ­ples? Christ geueth a generall note hereof, when he calleth the workemen and payeth to eche man his wages so duelie: as also when Matt. 20 he sayeth of him selfe beholde I come quicklie, Apo. 22. and my revvarde is with me. By which places [Page 152] is euident, that God suffereth no labour in his seruice to be lost or vnpayed. And albeit (as after in place conuenient shalbe shewed) he payeth also (and that abundantlie) in this ly­fe: yet (as by these two texts appeareth) he deferreth his cheefe paye, vnto his cōming in the end of the day, that is, after this lyfe, in the resurrection of the iust, as hym selfe sayeth Luc. 14. in an other place.

Of this payment then reserued for gods seruants in the lyfe to come, we are now to consider, what, and what maner a thing it is, and whether it be woorthe so muche la­bour and trauail, as the seruice of God requi­reth or no. And first of all, yf we will belec­ue the holie scripture, calling it a kingdome, Mat. 25. 2. Tim. 4 2. Pet. 1. a heauenlie kingdome, an eternall kingdo­me, a most blessed kingdome: we must nedes confesse it to be a maruailous great rewarde: Luc. 14. for that wordlie princes doe not vse to geue kingdomes to their seruants for recompence of their labours. And yf they did, or were ha­ble to doe it: yet could it be nether heauenlie nor eternall, nor blessed kingdome. Second­lie, yf we credit that which S. Paul saieth of it, that nether eye hath seene, nor [...] heard, nor 1. Cor. 2. hart of man conceaued, how great a matter it is: Esa. 64. then must we yet admitt a greater opinion thereof. For that we haue seen many woun­derfull things, in our dayes: we haue heard more wounderfull: we may conceaue moste wounderfull, and almost infinite. How then shall we come to vnderstand the greatnesse and value of this rewarde? surelie no tongue [Page 153] created ether of man or Angell can expresse the same, no imagination conceaue, no vn­derstanding comprehend it. Christ hym selfe hathe sayd, nemo scit nisi qui accipit:

And therfore he calleth it hidden manna, in the same place. Notwithstanding, as it is reported of a learned Geometrician that fynding the lengthe of Hercules foote, vpō the hill Olim­pus, drewe out his whole bodie, by the pro­portion of that one parte: so wee by some things sett downe in scripture, and by some other circumstances agreing thereunto, may frame a coniecture of the matter, thought it come farre behinde the thing it selfe.

I haue, shewed before how the scri­pture calleth it heauenlie, euerlasting & most blessed kingdome. VVhereby is signified, that all must be kinges that are admitted thither. To like effect it is called in other places, a Apoc. 2. & 3. [...] of glorie, a throne of maiestie, a paradise, or place of pleasure, a lyfe euerlasting. S. Iohn Mat. 16. the Euangelist beinge in his banifnement by Luc. 10. speciall priuilege, made pryuie to some knowlege and feeling thereof, aswell for his own comfort, as for ouers, taketh in hand to describe it, by cōparison of a citie: Affirming, Apo. 21. & 22. that the whole citie was of pure golde, with a great & highe wall of the pretiouse stone, The di­scription of para­dise. called Iaspis. This wall had also twelue foun­dations, made of twelue distinct pretiouse stones which he there nameth:

By this deseription of the moste riche & pretiouse things that this worlde hathe, S. Iohn wolde geue vs to vnderstād the infinite value, glorie & Maiestie of this felicitie, pre­pared for vs in heauen: though (as I haue no­ted before) it being the princelie inheritance Heb. 1. of our Sauiour Christ, the kingdome of his Mat. 13. father, the eternall habitatiō of the holie Tri­nitie, prepared before all worldes to sett out the glorie, & expresse the power of hym that hath no end or measure, ether in power or glorie: we may verie well thinke with S. Paul, that nether tongue can declare it, not hart imagin it.

VVhen God shall take vpon hym to doe a thing for the vttermoste declaration (in a certain sorte) of his power, wisdome, and Maiestie: imagine you what a thing it wilbe. It pleased hym at a certain time, to make cer­tain The erea tion of Angels. creatures to serue hym in his presence, and to be witnesses of his glorie: and the­reupon [Page 155] with a woorde, created the Angels, bothe for numberand perfection so straun­ge and wounderfull, as maketh mans vnder­standing astonished to think of it. For as for their number they were almost infinite, pas­sing the number of all the creatures of this inferiour woorlde, as diuers learned men and some auncient fathers doe think: though Daniel (according to the fashion of the scri­pture) doe putt a certain number for an vn­certain, when he sayeth of Angels, a thovvsand Dan. [...]. thovvsands dyd minister vnto hym (that is vnto God (& tenn thovvsand tymes a hundreed thovv­sand, dyd stand abovvt hym to assist. And for their Psa. [...]. perfection of nature, it is suche, (being, as the scripture sayeth, spirits and like burning fire) as they farre surpasse all inferiour creatures, in naturall knowledge, power, and the like, wherein one Angel doeth exceede all men in t̄he worlde put together. VVhat an infinit Maiestie doeth this argue in the creator?

After this, when many of these Angels The etea tiō of the vvorlde, to expres se the povver. of God. were fallen: it pleased God to creat an other creature, farre inferiour to this, for to fill vp the places of such as had fallen: & there vpon created man of a peece of claye as you know, appointing hym to lyue a certain time in a place distant from heauen, created for this purpose, which is this worlde: a place of en­tertainmet & triall for a tyme, which after­warde is to be destroyed againe. But yet in creating of this transitorie worlde, (whiche is but a cotage to his owh eternall habitatiō) what power, what magnificence, what Ma­iestie [Page 156] hath he shewed? what heauens and how wounderfull hath he created? what in­finit starres and other lights hath he deuised? what elements hath he framed? and how maruailouslie hathe he cōpacte thē together? The seas tossing and tumbling without rest, and replenished with infinite sortes of fishe: the ryuers running incessantlie through the earth like veins in the bodie, and yet neuer to be emptie nor ouerflow the same: the ear­the it selfe so furnished with all varietie of creatures, as the hundredth part thereof, is not employed by man, but onelie remaineth to shew the full hand, and strong arme of the creator. And all this (as I saied) was done in an instant, with one woord onelie: and that for the vse of a small time, in respect of the eternitie to come. VVhat then shall we ima­gin that the habitatiō prepared for that eterni tie shall be? yf the cotage of his meanest ser­uant (& that made onelie for a time to bearof as it were a shower of rayne) be so prince­lie, so gorgeouse, so magnificet, so Maiesticall, as we see this worlde is what must we think that the kings palace it selfe is, appointed for all eternitie, for hym and his freends to rai­gne together? VVe must needs think it to be as great, as the power and wisdome of the maker could reache vnto, to perfourme: and that is, incomparablie, and aboue all measure infinite. The greate king Assuerus, which rai­gned Ester. 1. in Asia ouer a hundred twentie and seuen prouinces, to discouer his power and riches to his subiects, made a feast (as the scri­pture [Page 157] sayeth) in his citie of Susa, to all prin­ces, states and potentates, of his dominiōs, for a hundred and fovverscore dayes together. Esay the prophet sayeth, that our God and Esa. 25. lorde of hoosts, vvill make a solemne banquet to all his people vpon the hill and mount of heauen, and that a haruest banquet, of fatt meates & pure vvines. And this bāquet shalbe so solemne, as the very sonne of God hym Lu. 12. selfe, cheefe Lorde of the feast, shalbe contēt to gyrd hym selfe, and to serue in the same, as by his ovvn vvoordes he promiseth. VVhat maner of banquet then shall this be? hovv ma­gnificent! hovv maiesticall especiallie seing it hath not onely to endure a hundred and fo­wer score dayes, (as that of Assuerus dyd,) but more than a hundred and fourscore mil­lions of ages: not serued by men (as assuerus feaste was) but by angels, & the verie sōne of God hym selfe: not to open the povver and riches of a hundred tvventie and seuen pro­uinces, but of God hym selfe, king of kings, & lorde of lordes, vvhose povver and riches are vvithout end, and greater than all his creatu­res together can conceaue? Hovv gloriouse a banquet [...] this be then? hovv triumphāt a ioy of this festiuall day? o miserable & foo­lish childeren of men, that are borne to so rare and singular a dignitie, and yet can not be brought to cousider, loue, or esteeme of the same. The plea sures and commō ­dities of this lyfe.

Other such considerations there be to shew the greatnesse of this felicitie: as that, yf God hathe geuen so many pleasures & cō ­fortable [Page 158] gyfts in this lyfe, (as we see are in the worlde) being a place notwthstanding of banishment, a place of sinners, a vale of mi­serie, and the time of repenting, weeping, and wayling: what will he doe in the lyfe to come, to the iust, to his freends, in the time of Apo. 19. In solilo quiis ani mae ad Deum. ioye, and mariage of his sonne? This was a moste forcible consideration with good S. Augustin, whoe in the secret speeche of his soule with god, said thus:

An other way to coniecture of this fe­licitie is, to consider the great promises whi­che God maketh in the scriptures, to honour and glorifie man in the lyfe to come. VVho so 1. Re. 2. euer shall honor me (sayeth God) I vvill glori­fiePsa. 138.hym. And the prophet Dauid, as it were complaineth ioyfullie. that Gods freends we­re to muche honoured by hym. VVhiche he might with muche more cause haue sayd, yf he had liued in the new testament, and had Luc. 12. heard that promisse of Christ whereof I spake before, that his seruants should sitt down & banquet, & that him selfe wolde serue & mi­nister vnto them in the kingdome of his fa­ther. Vvhat vnderstanding can cōceaue, how great this honour shall be? But yet ī some part it may be gessed, by that he sayeth, that they Ma. 19. shall sitt in iudgement with hym: and (as S. Luc. 22. Paul addeth,) shall be Iudges not onelie of 1. Co. 6. men, but also of Angels. It may also be conie­ctured by the exceedinge greate honour whiche god at certain times hathe done to Mat. 10. his seruants, euen, in this lyfe. VVherin not­withstanding they are placed to be despised & not to be honoured. VVhat great honour Gen. 12. L4: 20. was that he dyd to Abraham in the sight of [Page 160] so many kings of the earth, as of pharao, Abi­malech, Exo. 5. 6 7. 8. Melchiseedech, and the like? Vvhat honour was that he dyd to Moyses & Aaron in the face of Pharao & all his court, by the wōderfull signes that they wrought? VVhat excessiue honour was that he dyd to ho­lie Iosue, when in the sight of all his armie he stayed the sunne and Moone in the mid­dest of the firmament, at Iosue his appoin­tement, Iosu. 10. obeyng therein (as the scripture sa­yeth) to the voice of a man? what honour Esa. 38. was that he dyd to Esay in the sight of kinge Ezechias, when he made the sunne to goe backe tenne degrees in the heauens? what honour was that he did to helias in the sight 3. Re. 17. of wicked Achab, when he yelded the [...] in to his hands, and permitted hym to say, that nether raine nor dewe should fall vppon the ground (for certain yeres) but by the woordes of his mouthe onely? what ho­nour was that he dyd to Elizeus in the sight 4. Re. 5. of Naaman the noble Syrian, whome he cu­red onelie by his woorde from the Liprosie? 4. Re. 13 and his bones after his death raysed (by one­lie touching) he dead to lyfe? finallie (not to alleage more examples heerin,) what singu­lar honour was that, he gaue to all the Apo­stles of his sonne, that as many as euer they layd hands on, were healed from all infir­mities, Act. 5. as S. Lucke sayeth? Nay (whiche is yet more) the verie girdles and napkins of S. Act. 19. Paul did the same effect, and yet more than that also, as many as came within the onelie shadow of S. Peter, were healed from their Act. 5. [Page 161] diseases. Is not this maruailous honour euen in this lyfe? was there euer Monarche, prin­ce, or potentate of the worlde, whiche coul­de vaunt of suche points of honor? And yf Christ dyd this, euen in this worlde to his seruants, whereof notwithstanding he saith his kingdome was not: vvhat honour shall Ioh. 18. we think he hath reserued for the worlde to 2. Ti. 4. come, where his kingdome shall be, & where Apo. 4. all his seruants shall be crowned as kings with hym? The three pla­cesvvher to a man is appoin­ted.

An other declaration yet of this matter is layd down by diuines for opening of the greatnesse of this beatitude in heauen: and that is, the consideration of three places, whereto man by his creation is appointed. The first is his mothers wombe, the second this present world, the third is caelum Empi­reum, whiche is the place of blysse in the ly­fe to come. Now in these three places, we must holde the proportion (by all reason) whiche we see sensiblie to be obserued be­twene the first two. So that Looke in what proportion the socond doeth differ from the first: in like measure must the third differ frō the second, or rather muche more: seing that the whole earth put together, is by all Phi­losophie, but as a pricke or small point in respect of the maruailouse greatnesse of the heauens. By this proportion then we must say, that as farre as the whole worlde do­the passe the womb of one priuate vvoman: so muche in all beautie, delites, and maiestie dothe the place of blisse passe all this whole [Page 162] worlde. And as muche as a man liuing in the worlde dothe passe a child in his mothers bellie, in strength of bodie, beautie, witt vnderstanding, learning and knowlege: so muche and farre more, doeth a Saint in hea­uen passe men of this worlde, in all these things, and many more besides. And as mu­che horrour as a man wolde haue, to turne into his mothers wombe againe: so muche wolde a glorified soule haue, to returne into this worlde againe. The nyene moneths also of lyfe in the mothers wombe, are not so litle in respect of mans lyfe in the world, as is the longest lyfe vpon earth, in respect of the eternall lyfe in heauen. Nor the blyn­denesse, ignorance, and other miseries of the childe in his mothers wombe, are any way comparable to the blyndenesse, ignorance, & other miseries of this lyfe, in respect of the light, cleare knovvlege, and other felicities of the lyfe to come. So that by this also, some coniecture may be made of the matter whi­che we haue in hand.

But yet to consider the thing more in Tvvo par­tes of [...] in heauen. particular, it is to be noted, that this glorie of heauen shall haue two partes, the one called effentiall, belonging to the soule: the other called accidentall, belonging to the bodie. The acce­dentall. parte. The essentiall cōststeth in the vision of God, as shalbe shewed after. The accidentall consi­steth in the chaunge and glorification of our flesh, after the generall resurrection, that is, wherby this corruptible bodie of ours, shall 1. Co. 15. put on incorruption (as S. Paul sayeth) and of [Page 163] mortall become immortall. All this flesh (I Sap. 9. saye) of oures, that now is so combersome & Eph. 4. aggreeueth the mynde: that now is so infe­sted with so many inconueniences, subiect to so many mutations: vexed with so many di­seases: defilede with so many corruptions: re­plenished with so infinite miseries and cala­mities: shall then be made g'oriouse, & most perfect to endure for euer, without mutatiō, & to raigne with the soule worlde without end. And for this purpose (as diuines doe proue) it shalbe endewed with certayne qualities & gyftes from God, which holy S. In lib de similitu­dinibus c. 48. 49. & sequen tibus. Anselm whome in this matter I will folow) doeth reckon to be seuen, to wit, beawtie, agilitie, fortitude, penetrabilitie, health, plea­sure, & perpetuitie, all whiche, ether want in the damned bodies, or else the contraries thereof are fownd in the same. And first tou­ching 1. Beautie the beautie of glorified bodies, how great it shal bee, our Sauiour hym selfe decla­reth, Mat. 13. when he sayeth. At that daie shall the Iust shine as the sunne in the kingdome ef their father. A maruailouse sayeing of Christ, & in humane sense almost incredible, that our putrified bodies should shine & become as cleare as the sunne. VVhereas in the contrarie parte, the bodies of the damned shall be as black and vglie, as silthe it selfe. The second qualitie is agilitie or velocitie. whereby the glorified 2. Agili­tie. bodie, is delyuered from this lumpishe he­uinesse, wherewith it was pestered in this lyfe, and made as light as the Angels them selues, whiche are spirits, & doe passe frome [Page 164] place to place with infinite swiftnesse, as also doe ascend & descēd of them selues, against the nature of corruptible bodies: whereas in the mean space, the damned bodies shall be bound both hand & foote, not able to moue, Mat. 22. as the scripture signifieth.

The third qualitie is strengthe, where 3. Strēg­the. withe the glorified bodie shall so abunde (as Anselmus sayeth) as he shall be able to moue Cap. 52. the whole earth yf he wolde: & cōtrarywise, the damned body shall be so weake & im­potent, as he shal not be able o remoue the verie wormes frome his own face & eyes. The 4 Pene [...] fowerth qualitie shall be penetrabilitie, or libertie of passage, whereby the glorisied bo­die shalbe able to pearse & penetrate any other bodie? as to goe thorough walles, doo­res, the earth or firmament without resistan­ce, contrarie to the nature of a corruptible, bodie. So vve see that Christ his bodie glo­rified, after his resurrection, passed in to his disciples, the dores being shut, and pearsed Ioh. 20. also the heauens at his ascention, as the scri­pture sayeth. The fyfthe qualitie is healthe, vvhereby the glorified body shall be dely­uered Heb. 4. from all diseases & paines of this lyfe, 5 Health. and from all troubles and encombrances be­longing to the same: as sinne, eating, drinking sleeping, and the like: and shalbe sett in a moste perfect and florishing state of healthe, neuer decayable again: vvhereas the damned bodie incontrarye maner, shall be filled and stuffed vvith as many diseases paines & tor­ments bothe invvardlie and ovvtvvardlie as [Page 165] by the vvisdome of God maye be deuised.

The sixthe qualitie is pleasure vvhere­vvith 6. Pleasis re. the glorisied bodie aboue all measure shalbe replenished, all their senses together, finding novv their proper obiects, in muche more excellencie than euer they could in this vvorlde (as shalbe shevved after) Novv (I say) euerie parte, sense, member, and ioint shall be filled vvith exceeding pleasure: euen as the same shall be tormēted in the damned. I vvill heere alleage Anselmus his vvoordes for that they expresse liuelie this matter.

In contrarie vvyse the damned bodie, shalbe tormented in all his partes and members: euē as yf you savve a man that had a burning yrō thrust in to his eyes, an other into his mouth, an other into his breest, an other into his rib­bes, and so through all the ioints, partes, and members of his bodie. VVolde you not thin­ke hym miserable, and the other man happie?

The last qualitie is perpetuitie of lyfe whereby the bodie is made sure novv neuer [...] to die, or alter from his felicitie, according to [Page 166] the sayeing of scripture, that the iust shall liue Sap. 5. for euer. this is one of the cheefest prerogati­ues of a glorified bodye. For by this, all care and feare is taken away, all daunger of hurt and noyance, for if all the worlde should fall vppon a glorified bodie, it could not hurt or harme it any thing at all: wherē as the dam­ned bodie lyeth alway in dyeing, and is sub­iect to the greefe of euery blow and tormēt layed vpō it, and so must remayn world wi­thout end, These seuen qualities then doe make a glorified bodie happie. And albeit this happynesse be but accidentall (as I haue sayed) and nothing in deede to the essentiall felicitie of the soule: yet is it no small matter as you see, but suche as yf any bodie in this lyfe had but one of these seauen qualities, we should thinke him moste happie, & rather a God than a man. And to obtayne one of them in this woalde, many men wolde spēd muche and aduenture farre: whereas to gett them all in the lyfe to come, none allmoste will take any paynes.

But now to come to the essentiall poynt The essentiall feli­citie of the soule of this felicitie which pertayneth to the sou­le, as the principall parte: it is to be vnder­stoode, that albeit there be many things that doe concurre in this felicitie, for the accom­plishment & perfection of happinesse. Yet the fontaine of all is but one onelie thing, called by diuines Visi, dei beatifica: the syght of god that maketh vs happie? Hec sola est summum bonum nostrum, sayeth S. Auguston: Aug. 1. de [...]. c. 13 this onelie syght of god, is our happynesse: [Page 167] Vvhich Christ also affirmeth, when he sayeth to his father, this is lyfe euerlasting, that men Ioh. 17. knovv the true god, & Iesus Christ uvhome thou hast sent. S. Paul also putteth our felicitie, in seing god, face to face. And S. Iohn, in seing god, as 1. Co. 13 he is. And the reason of this is, for that all the pleasures & cōtētatiōs in the world being on­lie litle sparkles & parcells sent out from god: they are all contayned muche more perfectlie & excellentlie in god hym selfe, than they are in their owne natures created: as also all the perfections of his creatures are more fullie in hym, han in them selues. VVhereof it folo­weth, that whoe soeuer is admitted to the vision & presence of god, he hathe all the goodnesse and perfections of creatures in the worlde vnited together, and presented vnto hym at once. So that what soeuer deliteth ether bodie or soule, there he enioyeth it wholye knit vp together as it were in one bundle, & with the presence thereof is rauis­hed in all partes bothe of mynde and bodie: as he can not imagine, thinke, or wishe for auie ioye what soeuer, but there he findeth it in his perfectiō: there he [...] all know­lege, all wisedome, all beautie, all riches, all no bitie, all goodnesse, all delite, and what so euer boside deserueth ether loue and ad­miration, or woorketh ether pleasure or contentation. All the powers of the mynde shalbe filled with this sight, presence, and fruition of God: all the senses of our bodie [...] satisfied: God shalbe the vniuersall: fe­licitie of all his saints, contaning in hym selfe [Page 168] all particular felicities, without end, number, or measure. He shalbe aglasse to our eyes; musike to our eares, honie to our mowthes, moste sweete and pleasaunt balme to our smell: he shalbe light to our vnderstanding, contentation to our will, continuation of eternitie to our memorie. In hym shall we en­ioye all the varietie of times, that delite vs heer: all the beautie, of creatures that allure vs heer: all the pleasures and Ioyes that cōtent Hug. lib. 4. de ani­ma. ca. 15 vs heer. In this vision of God (sayeth one do­ctor) wee shall know, we shall loue, we shall reioyse we shall prayse. VVe shall know the verie secrets and iudgements of God. which are a depthe vuithóut bottome: Also, the causes knovvleige. natures, beginnings, ofsprings, and ends of all creatures. VVell all loue incōpatablie, bothe, Psa. 35. Loue. God, (for the infinitie canses of loue that we see in hym:) and oure companions as much as our seluos, for that we shall see them as muche loued of God as our selues, and that also for the same for which we are loued: whereof enseweth, that our ioye shalbe without measure: bothe for that we shall ha­ue a particular ioye for euery thing we loue in God (which are infinite:) and also for that, The grea tenes of ioye in heauen. we shall reloyse at the felicitie of [...] of our companions, as much as at our owne: and by that meanes we shall haue so many distinct felicities, as we shall haue distinct cō ­panions in our felicitie: which being without nuber: it is no maruaile thoughe Christ sayed Mat. 25. goe in to the ioye of they Lord, and not, let the lordes ioye enter in to thee: for that no one [Page 169] hart created can receyue the fullnesse and greatnesse of this ioye. Hereof it foloweth lastlie, that we shall prayse God without end or wearinesse, with all our harte, with all our strengthe, with all our powers, with all our partes: according as the scripture sa­yeth: Psal. 83. Happie are they that liue, in thy house (o lord) for they shall prayse the [...] rnallye vvithout end.

Of this moste blessed vision of God, the Tra. 4. in [...] Ioh. liolie father S. Austen writeth thus:

Hauing now declared the two generall partes of heauenlie felicitie, the one apper­tayning to our soule, the other to our bodie: it is not hard to esteeme, what excesse of ioye, bothe of them ioined together shall woorke, at that happie daye of our glorifica­tion. O ioye aboue all ioyes passing all Ioye, Ca. 35. so [...]. and without whiche there is no ioye, when shall I enter in to thee (sayeth S. Austen?) whē shall I enioye thee to see my God that dwel­leth in thee?

If we wolde enter into these cōsideratiōs, as this holie man, and other his like dyd: no doubt but we should more be inflamed with the loue of this felicitie, prepared for vs, than we are: and consequentlie should striue more to gayne it than we doe. And to the ende [Page 172] thow mayest conceaue some more feeling in A cōfor­table cō ­sideratiō the matter (gentle reader:) cōsider a litle with me, what a ioyfull day shall that be at thy howse, whē hauing liued in the feare of god, and atchiued in his seruice the end of thy peregrination, thow shalt come (by the mea­nes of deathe) to passe from miserie and la­bour to immortalitie: & in that passage (when other men beginne to feare) thou shalt lyft vp thy head in hope, accordinge as Christ promi Luc. 21. seth, for that the time of thy saluatiō cōmeth on: tell me, what a day shall that be when thy soule stepping furth of prison, and conducted by the Angeles to the tabernacle of heauen, shall be receyued there with the honorable companies and troupes of that place? with all Ephe. 1. those hierarchies of blessed spirites mētioned Colos. 1. in scripture, as principalities, powers, ver­tues, 1. The. 1. Dominatiōs, Thrones, Angels, Archean­gels, Esa. 6. Cherubines, and Seraphines? also with the holie Apostles and Disciples of Christ, Patriarches, Prophets, Martyrs, Virgines, In­nocentes, Confessors, Bishopes, Preestes, and Luc. 15. Saints of Cod? All which, as they dyd reioyse at thy conuersion from sinne: so shall they triumphe now at thy coronation and glori­fication. VVhat ioye will thy soule receyue in that day, when she shalbe presented by her good Angell, in the presēce of all these states, before the seat and Maiestie of the blessed Trinitie, with recitall and declaration of all thy good woorkes, and trauailes suffered for the loue & seruice of God? when (I saye) those blessed spirites shall laye doune in that hono­rable [Page 173] consistorie, all thy vertuouse deedes in particular, all thy almes, all thy prayers, all thy fastinges, all thy innocēcie of lyfe, all thy pa­tience in iniuries, all thy constancie in ad­uersities, all thy temperance in meates, all the vertues of thy whole lyfe? when all (I saye) shall be recounted there, all commended, all rewarded: shalt thou not see now the valure and profite of vertuouse lyfe? shalt thou not confesse that gaynefull and honorable, is the seruice of God? shalt thou not now be glad and blesse the hower, wherein first thou re­soluedst thy selfe to leaue the seruice of the woorlde, to serue God? shalt thou not think thy selfe beholden to hym or her that per­suaded thee vnto yt? yes verilie.

But yet more than this, when thou shalt The ioye of securi­tie. cōsider in to what a porte and hauen of secu­ritie thou art come, and shalt looke backe vpon the daungers whiche thou hast passed, and wherein other men are yet in hazarde: thy cause of ioye shall greatlie be encreased. For thou shalt see euidentlie how infinite times thow were to perishe in that iourney, yf God had not held his speciall hand ouer thee. Thow shalt see the Daungers wherein other men are, the death and damnation whereinto many of thy freends and acqua­yntance haue fallen: the eternall paynes of hell incurred by many that vsed to laughe & be merye with thee in the worlde. All whi­che shall augment the felicitie of this thy so fortunate a lott. And now for thy selfe, thow mayst be secure, thow art out of all daunger [Page 174] for euer & euer. There is no more neede now of feare, of wache, of labour, or of care. Thou maiest lay downe all armoure now, as the Iosu. 21. children of Israel dyd when they came into 22. the land of promisse: for there is no more ene­mie Gene. 3. to assaile thee: there is no more wyelie Sap. 17. serpēt to beguile thee: all is peace, all is rest, all is ioye, all is securitie. Good S. Paul hathe 1. Co. 9. no more neede now to fast, to wache, to pu­nishe his bodie: Good olde Ierome, may now Iero. ep. 22. ad Eusto. cease to afflict hym selfe bothe night & daye for the conquering of his spirituall enemie. Thy onelie exercise must be now to reioyse Apo. 19. to triumphe, to sing alleluya to the Lambe, whiche hathe brought the to this felicitie, & will keepe thee in the same, worlde without end. VVhat a comfort will it be to see that lambe sittinge on his seat of state? yf the three Mat. 2. wise men of the East, came so farre of, and so reioysed to see hym lyeing in a Manger: what will it be to see hym sitting in his glorie? If Luc. 1. S. Iohn Baptist dyd leape at his presence in his mothers belly: what shall his presence doe in this his royall and eternall kingdome?

O that [Page 175] we made suche accompt of this matter as this holie and learned man dyd: we wolde not lyue as we doe, nor leese the same for suche tryfles as moste men doe.

But to goo forwarde yet further in Meetin­ge vvithe our fryn­des in heauen. this consideration: Imagine besides all this, what a ioye it shall be vnto thy soule at that daye, to meet with all her godlie freendes in heauen, with father, with mother, with bro­thers, with sisters: with wyfe, with husband, with maister, with scholares: with neygh­boures, with familiares, with kynred, with acquayntance: the welcomes, the myrthe, the sweete embracementes that shall be there, the ioye whereof (as noteth well S. Cyprian) Cyp. lib. de mor­talitate. shalbe vnspeakable. Add to this, the dalye feasting and inestimable triumphe, whiche shalbe there, at the ariuall of new bretheren and sisters coming thither from time to time with the spoyles of their enemies, conquered and vanquyshed in this world. O what a cō ­fortable sight will it be to see those seates of Angells fallen, filled vpp agayne with men & wemen from day to day? to see the crownes of glorie sett vpon their heades, and that in 2. Ti. 4. varietie, according to the varietie of their cō ­questes. Apoc. 2. 3. 4. One for martyrdome, or confession against the persecutor: an other for virginitie or chastitie against the flesh: an other for pouertie or humilitie against the world an other for many conquestes together against the deuill?

O how shall vertue shew her selfe at this daye? how shall good deedes content their doers? And among all other ioyes and contentations, this shall not be the least, to see the poore soules that come thither at a ium­pe, ether from the miserie of this lyfe, or from the torments of the purging fyre, how they (I saie) shall remayne astonished, & as it were, beside them selues, at the suddain mutation, and excessiue honour donne vnto them. If a poore man, that were out of his waye, wan­deringe A compa­rison. alone in a durtie lane, in the myddest of a darke and tempestuous night, farre from companie, destitute of money, beaten with rayne, terrified with thunder, styffe with colde, wearied out with labour, almost fa­mished with hungre and thurst, and neare brought to despare with multitude of mise­ries, should vpō the suddain, in the twinkling of an eye, be placed in a goodlie large and riche palace, furnished with all kynde of cleare lightes, warme fyre, sweete smelles, dayntie meates, soft beddes, pleasant musike, fine apparell, and honorable cōpanie: all pre­pared for hym, and attending his cōmyng, to [Page 177] serue hym, to honour hym, and to annoynt and crowne hym a king for euer: what wold this poore man doe? how wolde he looke? what could he saye? surelie I think he could saye nothing, but rather wolde weepe in si­lence for ioye, his hart being not able to con­tayne the suddain and exceeding greatnesse thereof.

VVell then, so shall it be and much more with these twyse happie sowles, that come to heauē. For neuer was there colde shadow so pleasant in a hoate burning sunnye daye: nor the welspring to the poore trauailer in his greatest thirst of the sommer: nor the re­pose of an easy bedde to the wearīed seruat after his labour at night: as shalbe this rest of heauen to an afflicted sowle whiche cometh thither. O that we could conceaue this, that we could imprint this in our hartes (deare brother) VVold we folow vanities as we doe? wold we neglect this matter as we doe? Surelye our coldenes in purchasing these ioyes doeth procede of the smale opi­nion we doe conceaue of them. For yf we made suche account and estimate of this Ie­well, as other marchāts before vs (more skil­full The great ac­ceūt that saints ma de of hea [...] & wyser than our selues) haue done: we wolde bydde for it as they dyd, or at least­wyse wolde not lett it passe so negligent ie, whiche they sought after so carefullye S. Paul sayeth of Christ hym selfe, propofito [...] Heb. 12. gaudio sustinuit crucem:

A great est imation of the matter, whiche [Page 178] he wolde buye at so deare a rate. But what counsayle geueth he to other men about the same? surelie none other, but to goe and sell all Mat. 13. that euer they haue to purchase this treasure. S. Paul of him selfe, what sayeth he? verilie, that he esteemed all the uvorld as Doung, in respect Phil. 3. of the purchasing of this Lewell. S. Pauls scholar Ignatius, what byddeth he? heare his Ierom. in catalogo own woordes.

S. Austen Ser. 31. de sanctis. that learned byshop, what offereth he! you haue now heard, before that he wolde be cō ­tēt to suffer tormētes euery day, yea the very tormēts of hel it selfe to gaine this ioye: Good Lord, how farre dyd these holy Saints differ frō vs? how cōtrarye were their iudgemētes to oures in these matters? whoe will now maruayle of the wisdome of the world, iud­ged folie by God, and of the wysdome of god 1. Cor. 1. iudged foly by the worlde? Oh children of 2. & 3. men (sayeth the prophet) vvhy doe ye loue va­nitie Psal. 4. and seeke after a lye? why doe you em­brace strawe & cōtemne golde? strawe (I say) and most vile chaffe, and such as finally will set your own howse on fyre, & be your ruy­ne and eternall perdition?

But now to drawe towardes an end in VVherto a Chri­stian is borne by baptis­me. this matter (though there be no end in the thing it selfe:) lett the Christian consider wherto he is borne, and whereof he is in possibilitie, yf he will. He is borne heyre ap­paret [Page 179] to the kyngdome of heauen: a kyngdo­me without end, a kyngdome without mea­sure, Gal. 3. & 4. a kingdome of blysse, the kyngdome of God him selfe: he is borne to be ioynt heyre Ephe. 1. & 5. with Iesus Christ the sonne of God: to raigne with hym: to triumph with hym: to sitt in Colos. 3. Iudgement of Maiestie with hym: to iudge Tit. 3. the very Angeles of heauē with hym. VVhat Rom. 8. more glorie can be thought vpon, except it Iac. 2. were to become God hym selfe? All the Heb. 1. 9. ioyes, all the riches, all the glorie, that hea­uen 1. Pe. 1. 3 contayneth shall be poured out vppon 2. Pet. 3, hym. And to make this honour yet more: the Apoc. 1. gloriouse lambe that sitteth on the throne Mat. 19. of Maiestie, with his eyes lyke fyre, his feet Luc. 22. lyke burning copper, and all his face more 1. Co. 6. shynyng than preciouse stone: from whose Apo. 1. & 4. seat there procedeth thunder and lightening without end: and at whose feet the fower & Luc. 12. twētie elders lay downe their erownes: this lambe (I say) shall ryse and honour him with his own seruice. VVhoe will not esteeme of this royall inheritance? especiallie seing the gayning therof by the benefit of our redem­ption, and grace pnrchased to vs therin, is brought novv to be in our own handes? The kyngdome of heauen suffereth violence (sayeth Mat. 11. Christ) and men lay handes now on it by force: That is, by force of gods couenāt made with Matt. 5. & 9. Christians, that lyuing vertuouslre, they shall haue the same. VVhat soeuer Christian then, Ioh. 14. doeth good woorkes and lyueth vertuouslie, 1. Co. 7. taketh heauen by force (as it were) and by 1. Ioh. 2. violence. The matter is put in the power of the [Page 180] doer (sayeth S. Austen,) for that the kyngdome of Serm 37. de sactis. heauen suffereth violence. This thing (o man) that is, the kingdome of heauen, requireth no other price but thy selfe: yt is so muche vvoorthe as thou art vvoorthe: geue thy selfe and thou shalt haue it. By whiche he signifieth, that euery man, how poore or needye soeuer he be in this world, may gayne this ā heritāce to him selfe: may make hym selfe a prince, a king, a Mo­narche yf he will: euen the moanest and mi­serablest man in the wourlde. O wunderfull bountie and liberalitie of our Sauiour: o princelie hart and vnspeakable mercie: o in­credible prodigalitie (as I may saye) of God in treasures so inestimable, as are his infinite and endlesse riches.

Tell me now (gentle reade) why wilt thou not accept of this his offer? why wilt thou not account of this his kyngdome? why wilt thou not buye this glorie of hym for so litle a labour as he requireth?

VVhy wilt thou not folow this counsaile (deare brother?) sepecialie of a mar­chāt that meaneth not to deceaue thee? No­thing greeueth this our Sauiour more, than that men will seek with such paynes to buy Exod. 5. straw in Egypt, whereas he wolde sell them fyne gold at a lower price: and that they will purchase pudle water, with more la­bour, than he wolde require for ten tymes as [...]. 2. muche pure liquor out of the verie sontaine Apo. 21. [Page 181] it selfe. There is not the whickedest man in the world, but taketh more trauaile in gay­ning of hell, (as after shallbe shewed) than the moste paynfull seruant of God in pur­chasing of heauen.

Folow thow not their folie then (deare brother) for thow shalt see them doe heauy The va­nitie of vvorld­lie men. penance for it one day, when thy harte shal be full glad, thow hast no parte among them. Let them goe now and bestow their time in vanitie, in pleasures, in delites of the world. Lett them buyld palaces, purchase digni­ties, add peeces and paches of ground toge­ther: let them hunt after honours and buyld castells in the ayer: the daye will come (yf thow beleeue Christ hym selfe) wherin Luc 6. thow shalt haue small cause to enuye their Luc. 12. felicitie. Yf they talke baselie of the glorie Mat. 26. and riches of Saintes in heauē: not esteeming them in deede in respect of their owne, or contemnyng them, for that carnall pleasu­res are not reckonned therein: make litle ac­count of theyr woordes. For that the sen­suall 1. Co. 2. man vnderstandeth not the things vvhiche Ep. Iud. are of God. Yf horses were promised by their A simili­tude. maisters, a good banquet, they could imagin nothing els but prouander and water, to be their best cheere, for that they haue no know lege of dayntier dishes: so these men accu­stomed to the pudle of their fleshlie pleasu­res, can mount with their mynde no higher than the same. But I haue shewed thee befo­re (gentle reader) some wayes and conside­rations, to conceaue greater matters, albeit [Page 182] as I haue aduertised the often, we must con­fesse still, with S. Paul, that no humaine hart 1. Cor. 2. can conceaue the least parte therof, for whi­che cause also it is not vnlike that S. Paul him 2. Co. 12. selfe was forbidden to vtter the thinges whi­che he had seene and heard, in his miracu­louse assumption vnto the third heauen.

To conclude then, this game and gole 1. Cor. 6. is sett vpp for them that will runne, as S. Paul Phil. 3. noteth: and no man is crowned in this glorie 2. Tim. 2 but suche onelie as will fight, as the same 1. Ti. 6. Apostle teacheth. It is not euerie one that sa­yeth Heb. 12. to Christ, lord lord, shall enter into the Matt. 7. 19. 25. kingdome of heauen: but they onelie which shall doe the will of Christ his father in heauē. Thoughe this kingdome of Christ be sett out to all: yet euerye man shall not come to raigne with Christ, but such onelie as shal Rom. 8. be contēt to suffer with Christ. Thoughe the Mat. 11. kingdome of heauen be subiect to violence: yet no man can enter there by force, but he Apo. 14, & 20. onelie whose good deedes goe with hym, to helpe open the gates: that is, except he enter vvithout spott, and hathe vvroght iustice, as the Psal. 14. prophet testifyeth. My meaning is, that as I haue shewed the greatnesse and woorthy­nesse of this treasure (gentle reader:) so thow shouldest also conceaue the right way of gayning the same: whiche is no other, but onelie by holie and vertuouse lyfe, as God hym selfe hathe assured the. Thow art ther­fore Matt. 7. & 19. to sitt downe and consider according to thy Sauiours counsaile, what thou wilt doe, Ioh. 14. whether thow haue so muche spirituall mo­ney Luc. 14. [Page 183] as is sufficient to buyld this tower, and make this warre, or no: that is, whether thou haue so muche good will and holie manhode in thee, as to bestowe the paynes of a ver­tuouse lyfe, (yf it be rather to be called pay­nes than pleasure) required for the gayning of this kingdome. This is the question, this is the verie whole issue of the matter, & hither­to hath appertayned what soeuer hath bene spoken in this booke before, ether of thy par­ticular end, or of the Maiestie, bowntie and iustice of God: and of the account he will de­maund of thee: also of the punishement or re­warde layd vp for thee: All this (I saye) was meant by me to this onelie end, that thou (measuring the one parte & the other,) shoul­dest finallie resolue what thou woldest doe, and not to passe ouer thy time in careles ne­gligence as manye doe, neuer spyeing their own errour vntill it be too late to amend yt.

For the loue of God then (deare brother) and for the loue thou bearest to thy owne soule, shake of this daungerouse securitie, whiche fleshe and bloode is wonte to lulle men in: and make some earnest resolution, for looking to thy soule for the lyfe to come. Re­member often that woorthie sentence:

Yf it be a mo­ment, and a moment of so great importance: how is it passed ouer by worldly men with so litle care, as it is? I might haue alleaged he­re infinite other reasons and considerations [Page 184] to moue men vnto this resolution, whereof I haue talked: & surelie no measure of volume were sufficient to [...] so much as might be sayd in this matter. For that all the crea­tures vnder heauen, yea and in heauen it sel­fe, as also, in hell: all (I saye) from the first to the last, are argumētes and motiues vnto this poynt: all are bookes and sermons, all doe preache and crye, (some by their punishe­ment, some by their glorie, some by their beautie, and all by their creation,) that we ought without delay, to make this resolutio, and that all is vanitie, all is folye, all is ini­quitie, all is miserie, beside the onelie ser­uice of our maker and redymer. But yet not withstāding (as I haue sayed) I thought good onelie to chuse out these few considerations before layed downe, as cheefe and principall among the rest, to worke in any true Chri­stian hart. And yf these can not enter with thee (good reader) litle hope is there that any other wolde doe thee good. VVherefore heere I end this first parte, reseruing a fewe things to be sayd in the second, for remouing of some impedimēts, which our spirituall ad­uersarie is wōt to cast against this good woor ke, as against the first stepp to our salauation. Our Lord God & sauiour Iesus Christ, which was content to paye his own bloode for the purchasing of this noble inheritance vnto vs, geue vs his holy grace, to esteeme of it as the great waight of the matter requireth, and not by negligence to leese our portions therin.

CHAP. I.

NOtwithstanding all the mo­tiues and consideratiōs before sett downe, for inducing men to this necessarie resolution of seruing God, for their saluatiō: there want not many Chri­stiās abrodeī the world, whose hartes, ether Ep. Iud. intangled with the pleasures of this lyfe, or Rom. 1. geuen ouer by God to a reprobate sense, doe yeeld no whit at all to this batterie, that hath bene made, but sheweing them selues more hard than adamant, doe not onelie resist and contemne, but also doe seek excuses for their Pro. 18. & 20. slothe and wickednesse, and do alleage rea­sons of their own perdition. Reasons I call Psa. 140 them, according to the cōmon phrase, though in deede, there be no one thing more against reason, than that a man shoulde become ene­mye to his own soule, as the scripture affir­meth Tob. 12. obstinate sinners to bee. But yet (as I Pro. 29. say) they haue their excuses. And the first and [Page 186] principall of all ys that, vertuouse lyfe is painfull and harde, and therfore they can not endure to solow the same: especiallie such as haue bene brought vp delicatlye, and neuer were acquainted with such asperitie, as (they saye) we require at their hands. And this is a great, large, and vniuersall impedimēt, which stayeth infinite men from embracinge the meanes of their saluation. For which cause yt is fullie to be answered in this place.

First then supposing that the way of vertue were so hard in deede, as the enemie maketh it seeme yet might I well saye with S. Iohn Lib. de cōpunct. cordis. Chrisostom, that seeyng the rewarde is so great and infinite as now we haue declared: no labour should seeme great for gayning of the same. Agayne, I might say with holy S. Hom. 16. ex 50. Austen, That seeing we take dayly so great payne in this worlde, for auoyding of small incōueniences, as of sicknes, imprysonemētes losse of goodes and the lyke: what paynes should we refuse for auoyding the eternitie of hell fyre sett downe before? The first of these cōsideratiōs S. Paul vsed when he sayd, the sufferinges of this lyfe are not uvorthie of the Rom. 8. glorie vvhich shall be reuealed in the next.

As whoe wold say: No labour, no paynes, no tra­uayle ought to seeme hard or greate vnto vs, to the ende we myght auoyde the terrour of [Page 187] that daye. S. Austen asketh this question: what we thinke the riche gloutton in hell Luc. 16. wolde doe, yf he were now in this lyfe again? wolde he take paynes or no? wolde he bestyrre hym selfe, rather than turne into that place of torment againe? I might adde to this, the infinite paynes that Christ tooke for vs: the infinite benefites he hathe bestowed vpon vs: the infinite sinnes we haue cōmitted against hym: the infinite examples of Saincts, that haue trooden this pathe before vs: in respect of all whiche, we ought to make no boones at litle paynes and labour, yf it were true that gods seruice were so trauailsome as many doe esteeme yt. The vva­ye of ver tue is not hard.

But now in verie deede the matter is nothing so, and this is but a subtile deceate of the enemie for our discouragemēt. The te­stimonie of Christ hym selfe is cleare in this poynte:

And the dearlie beloued disciple S. Iohn, who had best cause to know his maisters se­cret herein, sayeth playnlie.

VVhat is the cause then why so many men doe conceaue suche a difficultie in this matter? surelie, one cause is, (besyde the subtilitie of the deuill which is the chee­fest) The cau­se ofpre­tended difficul­ti for that men feele the disease of concu­piscence in their bodies, but doe not consi­der the strengthe of the medicine geuen vs against the same, they erye with S. Paul, that they fynde a law in their members repugning [Page 188] to the lavv of their mynde, (whiche is the re­bellion of concupiscence left in our flesh by originall synne:) but they confesse not, or cō ­sider not with the same S. Paul, that the grace Ibidem. of God, by Iesus Christ, shall delyuer them from the same. They remember not the comfortable sayeing of Christ to S. Paul, in his greatest tē ­ptations:

whoe casting his eyes onelye vpon his ene­mies, 4. Re. 6. that is vpon the huge armie of Syrians redie to assault hym, thought hym selfe lost & vnpossible to stand in their sight, vntill by the prayers of the holye prophet he was per­mitted from God, to see the Angels that stoode there present to fyght on his syde, & then he well perceaued that his parte was the stronger.

So these men, beholding onelye our mi­series 1. Thefor ce of gra ce forthe easing of vertuous lyfe. & infirmities of nature, wherby daylie, tentations do ryse against vs: doe account the battaill paynfull, and the victorie vnpossible, hauing not tasted in deed, nor euer proued (through their own negligence) the manifold helpes of grace and spirituall succours, which God allwayes sendeth to them, who are con­tent (for his sake) to take this conflict in hand. S. Paul had well tasted that ayde, whiche ha­uing reckned vp all the hardest matters that coulde be, addeth:

& all this vpon the cōfidence of spirituall ayd ftō Christ, wherby he sticketh not to avouch Phil. 4. that he could doe all things. Dauid also had pro­ued the force of this assistance, whoe sayde, Psa. 118. I dyd runne the uvay of thy cōmaudemētes, vvhen thou dyddest enlarge my hart. This enlargemēt of hart, was by spirituall consolation of in­ternall vnction, wherby the hart drawen to­gether by anguishe is opened and enlarged: when grace is powred in, euen as a drye purse ys softened and enlarged by annoynting it with oyle. VVhich grace being present, Da­uid sayed, he dyd not onelye walke the way of gods commaundements easilie, but that he ranne them: Euen as a carte wheele whiche crieth and cōpleyneth, vnder a small burden being drye, runneth merilye and without noyse, whē a litle oyle is put vnto it. VVhich thinge aptlye expresseth our state and condi­tion, whoe without gods help, are able to doe nothing, but with the ayde thereof, are hable to conquere and ouercome any thing.

And surelie I wolde aske these men that imagine the waye of Gods law to be so hard and full of difficultie, how the prophet could saye, I haue taken pleasure (o lord) in the vvaye of thy commaundementes as in all the riches of the Psa. 118. vvorlde. And in an other place: That they vve­re more pleasant and to be desyred, than golde or pretious stone, and more svveter than hony or thePsa. 18.hony combe? by which woordes he yeeldeth to vertuouse lyfe, not onely due estimation [Page 190] aboue all treasures in the world: but also pleasure, delyte, and sweetnesse: therby to confound all those that abandone and forsi­ke the same, vpon ydle pretensed and feyned difficulties. And yf Dauid could say this mu­che in the olde law: how muche more iust­lie may we say so now in the new, when grace is geuen more abundantlie, as the scri­pture Ioh. 10. sayeth? And thow poore Christian Rom. 5. whiche deceauest thy selfe with this ima­gination: Heb. 6. tell me, whye came Christ into this worlde? whye laboured hee and tooke he so much paines heere? whie shed he his bloode? whie praied he to his father so oftē for thee? whie appointed he the sacramētes as cōduites of grace? whie sent he the holye ghoste into the worlde? what signifieth gospell or good tydings? what meaneth the woord grace and mercie broght with him? what importeth the cōfortable name of Iesus? is not all this to de­lyuer vs frō sinne? frō sinne past, (I say) by his onlye deathe: frō sinne to come, by the same Matt. 1. deathe and by the assistance of his holy grace bestowed on vs more abundantlie than be­fore by all these meanes? was not this one of the principall effectes of Christ his coming as the prophet noted: that craggie vuayes should Esa. 40. be made streight, and hard vuayes playne? was Esa. 11. not this the cause whie he indewed his chur Et vide Jer. ibi. Amb. lib. [...]. sp: S. c. 20. Au. ser. 209. de temp. che with the seuen blessed gyftes of the ho­lie ghoste? and with the vertues infused, to make the yookeof his seruice sweete, the exercise of good lyfe easye, the walking in his commaundementes pleasant, in such sort, [Page 191] as men might now sing in tribulations, haue Matt. 5. confidence in periles, securitie in afflictions, Luc. 6. and asseurance of victorie in all tēptations? is Act. 4. not this the begynnyng, mydle, & ende, of the 2. Co. 4. gospell? were not these the promises of the prophetes, the tydinges of the euāgelistes, the preachinges of the Apostles, the doctrine, be­leefe, Esa. 10. and practise of all saincts? and finallie is not this verbum abbreuiatum: The woord of God abbreuiated, wherein doe consist all the riches and treasures of Christiantie? Of the force of grace.

If any man will be contentiouse and aske me how God doeth this maruailous woorke: I answere hym (as I haue done before) that he doeth it by the assistance of his holie grace, poured into the soule of man, wherby it is beautified and strengthened against all tem­ptations as S. Paul was in particular against 2. Co. 12 temptations of the fleshe. And this grace is, of suche efficacie and force in the soule where it entereth, that it altereth the whole state thereof, making those thinges cleare which were obscure before: those thinges pleasant, which were bytter before: those thinges ea­sie, which were hard & difficult before. And for this cause also it is sayed in scripture, to make a new spirit and a new hart. As where Ezechiel talking of this matter sayeth in the Exo ca. 11. & 36 persone of God: I vvill geue vnto them a nevv hart, and vvill put a nevu spirit in their bovvelles that they may vualke in my preceptes and keepe my commaundementes. Can any thing in the worlde bespoken more playnlie? Now for mortifyeing and conquering of our passions, [Page 192] whiche by robellion doe make the vvay of gods commaundementes vnpleasant: S. Paul testifieth clearlie, that abundāt grace is geeuē to vs also by the deathe of Christ, to doe the same: for so he sayeth: This uve know that our Rom. 6, olde man is crucified also to the ende that the bodie of sinne may be destroyed, and vve serue no more vnto sinne. By the olde man and the bodie of Sinne S. Paul vnderstandeth our rebellious appetite and concupiscence, which is so cru­cified and destroyed by the most noble sacri­fice of Christ, as we may by the grace purcha­sed So pro­ncth S. Au. li. 2. de pec­ca. merit cap. 6. vs in that sacrifice, resist and conquer this appetite, and so keepe our selues from serui­tude of sinne: that is from any consent or taste of sinne, yf we will our selues. And this is that noble and intire victorie, whiche God promised so long agoe to euerie Christian soule by the meanes of Christ, when he sayd: Esa. 41.

Loe heere a full victorie promised vpon our rebelles, by the helpe, of the right hād of gods iust man, that is vpon our disordinate passions by the ayde of grace fro Iesus Christ. And albeit these rebelles are not heere pro­mised to be taken cleane awaye, but onelye [Page 193] to be conquered and confounded: yet is it sayed that they shalbe as thoughe they vvere not. VVherby is signified, that they shall not hyn­der vs in the way of our saluation, but rather A [...]. further the same, yf we will. For as wilde beastes which of nature are fearse, and wold rather hurt thā profitt mankinde, being mai­stred and tamed, become verie cōmodiouse & necessarie for our vses: so these rebelliouse passions of ours, whiche of them selues wold vtterlie ouerthrowe vs, being once subdued and mortified by gods graces and our owne The vse of [...] modera­ted. diligence: doe stand vs in singular steade to the practise and exercise of all kynde of ver­tues: as choler or angre to the inkyndeling of zeale: hatred to the pursewinge of sinne: a hautie mynde, to the reiecting of the world: loue, to the embracing of all great and hero­icall attemptes in consideration of the bene­fites receaued from God. Beside this the verie conflict and combate it selfe, in subdewing these passions is left vnto vs for our greate good: that is, for our patience, humilitie, and victorie in this lyfe: and for our merit, glorie, and croune in the lyfe to come: as S. Paul affir­med 2. Tim. 4 of hym selfe, and cōfirmed to all others, by sexample.

Now then lest slothefull Christian goe putt his handes vnder his gyrdle, as the scri­pture Pro. 26. dayeth, and saye: There is a lyon in the [...], and a lyonesse in the pathe, redie to dououre hym, that he dare not goe furthe of doors. Let hym saye: It is colde, and therefore he dareth not Pro. 20. goe to plovve. Let hym saye, it is vneasie to [Page 194] labour: & therfure he can not purge his vyneyarde of nettles and thystles, nor buyld any wall about Pro. 24. the same. That is, let hym saye his passions are strong, & therfore he can not conquere them: his body is delicate, and therfore he dare not put it to trauayle: the way of vertuouse lyfe is hard and vneasie, and therfore he can not applye hym selfe therunto. Let hym saye all this, and muche more, which ydle and slothe­full Christians doe vse to bryng for their ex­cuse: let hym alleage it (I say) as muche and as often as he will: it is but an excuse, and a false excuse, and an excuse moste dishonorable & detractorie to the force of Christ his grace, purchased vs by his bytter passion: that now his yoke should be vnpleasant, seing he hathe Mat. 11. made it sweete: that now his burden, shoulde be heauie, seing he hathe made it light: that now his commaundementes should be gree­uous, 1. Ioh. 5. seinge the holie ghoste affirmeth the Ioh. 8. contrarie: that now we should be in serui­tude Rom. 7. of our passions, seinge he hathe by his grace delyuered vs, and made vs truelie free. Rom. 8. If God be vvith, vs vvhoe vuill be against vs, Psal. 26. sayeth the Apostle?

yet will I allway hope to haue the vi­ctorie. And what is the reason? for that thouv Psal. 22. are uvith me (o lord:) thow fyghtest on my syde: thou assistest me with thy grace: by helpe whereof I shall haue the victorie, tho­ghe all the squadrones of my enemies, that is, of the fleshe, the world, and the deuill, should [Page 195] ryse against me at once: and I shall not one­lie haue the victorie, but also shall haue it ea­silie, and with pleasure and delite. For, so muche signifieth S. Iohn in that. (hauing saide 1. Ioh. 5. that the commaundementes of Christ are not greeuous:) he in ferreth presētlie, as the cau­se thereof:

For that all whiche is borne of God, conquerith the worlde: that is, his grace and heauenlie assistance sent vs from God doeth bothe cōquer the world, with all difficulties and temptations therof: and also maketh the commaundements of God easie, and vertuous lyfe most pleasant and sweete. An obie­ction, ans vvered.

But perhappes you will saye: Christ him selfe confesseth it to be a yoke, and a bur­den: how then can it be so pleasant and easie as you make yt? I answer, that Christ addeth that it is a sweete yoke and a light burden. VVherby your obiection is taken away: and also is signified further, that there is a burden whiche greeueth not the bearer, but rather helpeth and refresheth the same: as the bur­den of fethers vppon a byrdes backe beareth vpp the byrd, and is nothinge at all greeuous vnto her: So also thoghe it be a yoke, yet is it a sweete yoke, a comfortable yoke, a yoke mo­re pleasant than hony or hony combe, as sa­yeth Psa. 118. the prophet. And whie so? because we drawe therin, with a sweete companion, we drawe with Christ: that is, his grace at one end, and our endeuour at the other. And because when a great oxe & a litle doe drawe together, the weight lyeth all vppon the [Page 196] greater oxe his necke, for that he beareth vp quite the yoke from the other: therof it co­meth, that we draweing in this yoke toge­ther with Christ, whiche is greater than we are: he lighteneth vs of the whole burden, & onelie requireth that we should goe on with hym comfortablie, and not refuse to en­ter vnder the yoke with hym, for that the payne shalbe his, and the pleasure oures. This he signifieth expresselie when he sayeth: co­me you to me all that labour and are heauie loden Mat. 11. and I will refreshe you. Heere you see that he moueth vs to this yoke, onelie therby to re­freshe and disburden vs: to disburden vs (I saye) and to refreshe vs, and not any waye to loade or agreeue vs: to disburden vs of the heauye loadinges and yokes of this world: as from the burden of a guiltie conscience, the burden of care, the burden of melancholie, the burden of enuye, hatred, and malice, the burden of pryde, the burden of ambition, the burden of couetousnes, the burden of wra­the, the burden of feare, the burden of wi­ckednesse, and hell fire it selfe. From all the­se burdens and miserable yokes, Christ wold delyuer vs, by coueringe our neckes onelie with his yoke and burden, so lightned and sweetned by his holy grace, as the bearinge therof is not trauailsome, but most easie, plea­sant; and confortable, as hathe bene shewed.

An other cause why this yoke is so sweete [...]. Loue maketh the vva­ye plea­sant. this burden so light, and this vvaie of gods commaundemētes so pleasant to good men, is loue: loue (I meane) tovvards God, whose [Page 197] commaundementes they are: for euery man can tell, and hathe experienced in hym selfe, what a strong passion, the passion of loue is, The for­ce of lo­ue. and how it maketh easie the verie greatest paynes that are in this world. VVhat maketh the mother to take suche paynes in the brin­ging vpp of her child, but onelie loue? what causeth the wyfe to sytt so attentyue at the bedde syde of her sycke husbande, but one­lie loue? what moueth the beastes and byrdes of the ayer, to spare from their owne foode, and to endaunger their own lyues, for the feedinge and defendinge of their litle ones, but onelie the force of loue? S. Austen doeth Ser. 9. de verbis domini. prosecute this pointe at large by many other examples, as of Marchantes that refuse no ad­uenture of sea, for loue of gayne: of huntars, that refuse no season of euill weather, for loue of game: of soldiers that refuse no daun­ger of deathe, for loue of spoyle. And he ad­deth in the end: that yf the loue of man can be so greate towardes creatures heere, as to ma­ke labour easie, & ī deede to seeme no labour, but rather pleasure: how muche more shall the loue of good men towardes god make all their labour comfortable, whiche they take in his seruice.

This extreme loue was the cause whie all The loue of Christ to his sainces, & of his saites to hym. the paynes & afflictiōs which Christ suffered for vs, seemed nothing vnto hym. And this lo­ue also was the cause why all the trauailes & tormentes whiche many Christianes haue suffered for Christ, seemed nothing vnto them. Imprisonmēntes tormentes, losse of ho­nour, [Page 198] goodes, and lyfe, seemed tryfles to di­uers seruantes of God, in respect of this bur­ning loue. This loue droue infinite virgines, and tender children to offer them selues, in tyme of persecutiō, for the loue of him which in the cause was persecuted. This loue cau­sed holye Apollonia of Alexandria, beinge broght to the fyre to be burned for Christ, to Euseb. 11. 6. c. 34. slypp out of the handes of suche as ledde her, & ioyfullie to runne into the fire, of her selfe. Ietom in catalogo This loue moued Ignatius, the auncient Mar­tyre to saye (being condemned to beastes, & [...] leste they wolde refuse his bodie, as they had done of diuers. Martyres before) that he wolde not permitt them so to doe, but wolde prouoke and styrre them to come vpō hym, and to take his lyfe from hym, by tea­ring his body in peeces.

These are the effectes then of feruent loue, which maketh, euen the thinges that are most difficult and dreadfull of them selues, to appeare sweete and pleasant: and much more the lawes and commaundementes of God, whiche in them selues are moste iust, reaso­nable, Psa. 6. & 18. holye and easie. Da amantem (sayeth S. Austen speaking of this [...],) & sentit quod Mat. 11. dico: S. autem srigido loquor, nescit quid loquar: 1. 10. 5. Geue me a man that is in loue with God: Tra. 26. in Iohā. and he feeleth this to be true, whiche I saye:

And this is the cause whie Christ talking of the keeping of his cōmaundementes, repeateth so often this woorde loue, as the onelye sure cause of kee­ping [Page 199] the same: for wāt whereof in the world, the world keepeth them not, as there he she­weth If you loue me, keepe my commaundementes: Ioh. 14. sayeth he: and againe: He that hathe my com­maundementes, and keepeth them, he is he, that loueth me. Agayne: He which loueth me, will keepe my commaundement: and he that loueth me not: keepeth not my comaundemētes. In which last woordes, is to be noted, that to the louer, he sayeth his cōmaundement in the singular num­ber: Marke this ob­seruatiō. for that to suche a one all his commaun­dementes are but one commaundement, ac­cording to the sayeing of S. Paul: That loue Rom. 13. is the fullnesse of the lauve: For that it com­prehendeth all. But to hym that loueth not, Christ sayeth his commaundementes in the plu­rall number: signifyeing thereby, that they are bothe many and heauie to hym: for that he wanteth loue, whiche should make them easie. VVhiche, S. Iohn also expresseth, when he sayeth: this is the loue of God, when we keepe 1. Io. 5. his commaundementes, and his commaundementes are not heauie. That is, they are not heauye to hym, whiche hathe the loue of God: other­wyse no maruaile thoughe they be moste heauie. For that euerie thing feemeth heauie whiche we doe against our lyking. And so by this also (gentle reader) thow mayest ges­se, whether the loue of God be in thee, or no.

And these are two meanes now, wher­by 3. Pecu­liar light of vnder­standing. the lyfe of good men is made easie in this worlde. There folow diuers other to the end that these negligent excusers may see, how vniust and vntrue this excuse of theyrs is cō ­cerninge [Page 200] the pretended hardnes of vertuous lyuing: whiche in verie deede is indewed with infinite priuileges of comfort, aboue the lyfe of wicked men, euen in this world. And the next that I will name for example sake after the former, is a certaine speciall and peculiar light of vnderstanding, pertayning Prou. 9. to the iust, and called in scripture prudentia sanctorum. The wisdome of Saintes: which is nothing eles but a certayne sparkle of hea­uenlie wisdome, bestowed by singular priui­lege vpon the vertuouse in this lyfe: wherby they receyue moste comfortable light, and vnderstanding in spirituall matters, especial­lie towching their owne saluation, & thinges necessarie therunto. Of whiche the prophet Dauid meant, when he sayed,

Also when he sayde of hym selfe. Super senes intellexi. I haue vnder­stoode Psa. 118. more than olde men. And agayne in an other place:

This is that light wherwith S. Iohn sayeth that Christ lighteneth his seruantes: Ioh. 1. as also that vnction of the holye ghoste, whi­che the same Apostle teacheth to be geuen to the godlie, to instructe them in all thinges 1. Io. 2. behoofefull for their saluation. In like wyse this is that writing of gods lawe in mennes hartes, whiche he promiseth by the prophet Ieremie: as also the instruction of men imme­diatlye Iero. 31. from God him selfe, promised by the Esa. 54. [Page 201] prophet Esaye. And finallie this is that soue­raigne vnderstanding in the lawe, commaun­dementes, and iustificationes of God, whiche holy Dauid so muche desired, and so often demaunded in that most diuine psalme, whi­che begynneth: Blessed are the unspotted in Ps. 118 the uvaye: That is, in this lyfe.

By this light of vnderstandinge, & super­naturall knowlege & feeling from the holie ghost, in spirituall thinges, the vertuouse are greatlie holpen in the waye of rightetous­nes for that they are made able to discerne, for their owne direction in mattors that oc­curre, accordinge to the sayeing of S. Paul: Spiritualis omnia iudicat: A spirituall man iud­geth 1. Co. 2. of all thinges:

Doeth not this greathe discouer the priuiledge of a vertuous lyfe? the ioye comfort and consolation of the same? with the exceeding greate miserie of the contrarie parte? for yf two should walke together, the one blynde, and the other of perfect sight, which of them wore lyke to be wearie first? whose iourney were like to be more paynfull? doeth not a litle grownde wearie out a blynde man? consider then in howe wearysome darkenesse the wicked doe walke: Cōsider whether they be blynde or no. S. Paul sayeth in the place before allea­ged, 1. Cor. 2. that they can not conceaue any spirituall knowlege: is not this a great darkenesse: Agayne, the prophet Esay describeth their Esa. 65. [Page 202] state further, when he sayeth in the persone of the wicked, vue haue grooped [...] blynde men after the vualles, and haue stumbled at myd­daye, euen as yf it had beene in darkenesse. And in an other place, the scripture describeth the same, yet more effectuouslie, with the paynfullnesse therof, euen from the mouthes of the wicked them selues, in these woordes: The light of Iustice hathe not shyned vnto vs, Sap. 5. and the sunne of vnderstanding hathe not appea­red unto our eyes: vve are uvearyed out in the vuaye of iniquitie & perditiō etc. This is the talke of sinners in hell. By which woordes appeareth, not onelye that wicked men doe lyue in great darkenesse: but also that this darke­nesse is most paynefull vnto them: and conse­quently that the contrarie light, is a great ea­sement to the waye of the vertuous.

An other principall matter which maketh the waye of vertue easye and pleasant to 4. Inter­nall con solation. them that walke therein, is a certaine hidden and secret consolation, which God poureth in to the hartes of them that serue hym. I call yt secret: for that it is knowen but of such onelye as haue felt it: for which cause, Christ Apo. 2. hym selfe calleth yt, hydden manna knovven onelye to them that receaue it. And the prophet sayeth of yt, greate is the multitude of thy svveet­nes Psa. 30. (o Lord,) vuhich thou haste hydden for them that seare thee. And againe, in an other place, thou shalt laye asyde (o Lord) a speciall chosen ray­ne Psal. 67. or devve for thyne inheritance. And an other prophet sayeth in the persone of god, talking of the deuoute soule that serueth hym: I vvill [Page 203] leede her a side into a vvildernesse, and there 1 Ose. 2. vuill talk vnto her harte. By all which woordes, of vvildernesse, separating, choyfe, and hydden, is signified, that this is a secret priuilege be­stowed onelie vppon the vertuouse, and that the carnall hartes of wicked men, haue no parte or portion therein. But now, how great and inestimable the sweetenesse of this hea­uenlie consolation is, no tongue of man can expresse: but we may coniecture by these Psal. 35. & 64. woordes of Dauid, whoe, talking of this ce­lestiall wyne, attributeth to yt suche force, as to make all those drounken that taste of the same: that is, to take from them, all sense and feeling of terrestriall matters, euen as S. Peter hauing drounke a litle of yt vppon the mounte Thabor, forgate hym selfe presentlie, Mat. 17. and talked as a man distracted, of building ta­bernacles Marc. 9. there, and resting in that place for Luc. 9. euer. This is that turrens voluptatis, that [...] Psal. 31. streame of pleasure, as the prophet calleth yt, which comming from the mountaynes of Esa. 29. heauen, watereth (by secret wayes and pas­sages) the hartes, and spirites of the godly, and maketh thē drounken with the vnspeakable ioye which it bringeth with yt. This is a litle taste in this life of the verie Ioyes of heauen, bestowed vpon good men, to comfort them withall, and to encourage them to goe for­warde. For as Marchātes desirous to sell their A simili­tude. wares, are content to let you see and handle, and some times also to taste the same, therby to induce you to buy: so God almightie wil­ling, to sell vs the ioyes of heauen, is cōtent to Apoc. 3. [Page 204] imparte a certaine taste before hand to such as he seeth are willing to buye: thereby to make them come of roundlye with the pri­ce, and not to stycke in payeinge so muche, and more, as he requireth. This is that exce­ding ioye and iubilie in the hartes of iust mē, which the prophet meaneth, when he saieth: The voyce of exultation and saluation is in the Psa 117. tabernacles of the iust. And agayne, Blessed is that people that knouveth iubilation: That is, that ha­th experienced this extreeme ioye and plea­sure of internall consolation. S. Paul had ta­sted it when he wrote these woordes, amid­dest 2. Cor. 7. all his laboures for Christ. I am filled vvith consolation, I [...] uve or superabounde in all ioye, amyddest our tribulations. VVhat can be more effectually sayd or alleaged, to proue the seruice of god pleasant, than this? Sure­lye (good reader) yf thow haddest tasted on­ce, but one droppe of this heauēlie ioye: thou woldest geue the whole worlde to haue an other of the same, or at the leastwise, not to leese that one agayne.

But thou wilt aske me perhappes, whye The vva­ye to co­me to spi rituall cō folation. thow being a Christian as well as other, hast yet neuer tasted of this consolation? to which I answere, that (as it hath bene shewed be­fore) this is not meate for euerye mouthe: but a chosen moysture layed asyde for gods inheritance Psa. 67. onelye. This is vvyne of gods ovvne seller, layed vp for his spouse, as the Canticles declare: That is, Can. 1. for the deuoute sowle dedicated vnto gods seruice. This is a teate of comfort, onelye for the chylde to sucke, & fill hym selfe withall, [Page 205] as the prophet Esaye testifieth. The soule that Esa. 66. is drouned in synne & pleasures of the world can not be partaker of this benefite: nether the harte replenished with carnall cares and cogitations. For as gods Arcke and the Idole 1. Re. 5. dagon could not stand together vppon one 10. 8. 14. 15. 16. Aultar: so can not Christ and the world stand together in one harte. God sent not the plea­sant 1. Io. 2. Manna vnto the people of Israell as long Exo. 16. as their flower and chyboles of Egipt lasted: soe nether will he send this heauenlie con­solation vnto thee, vntill thou haue rydde thy selfe of the cogitations of vanitie. He is a wyse marchant, thoughe a liberall. He vvil not geue a taste of his treasure, where he knoweth there is no will to buye. Resolue thy selfe once in deede to serue God, & thow shalt then feele this ioye, that I talke of, as many thousandes before thee haue done, and neuer yet any man was herein deceaued. Moyses first ranne out of Egypt, to the hilles Exod. 2. of Madian, hefore God appeared vnto hym: and so must thy soule doe owt of worldlye vanitie, before she can looke for these con­solations. But thou shalt no sooner offer thy selfe thorowglye to gods seruice, than thou shalt fynde entertaynement aboue thy expe­ctation. For that, his loue is more tender in deede vpon them that come newlye to his seruice, than vpon those whiche haue serued hym of olde: as he sheweth playnelye by the parable of the prodigall sonne: vvhome he cheryshed vvith much more dalyance and Luc. 15. good cheere, than he dyd the elder brother, [Page 206] which had serued hym of long tyme. And the Begyr­ners chee felie che­rished vvith spi rituall consola­tion. causes hereof are two: the one, for the ioye of the new gotten seruant, as is expressed by S. Luc in the text: the other, lest he fynding no consolation, at the begynnyng, should turne back to Egypt agayne: as God by a figure in the children of Israell declareth manyfestlie Exo. 13. in these woordes: VVhen Pharao had lett goe the people of Israell out of Egypt: God brought them not by the countrie of philistines, vvhiche vvas the nearest vvaye, thinking vvith hym selfe, lest perhappes it might repent them, yf they should see vvarres streight vvaye ryse agaynst them, and so should returne into Egypt agayne. Vpon which two causes thow mayest assure thy selfe, of singular consolations and comforte. in the seruice of God (yf thou woold est resolue thy selfe therunto) as all other men haue founde before thee, and by reason therof haue pro­ued the waye not harde, as worldlye men Matt. 11 imagine yt, but most easie: pleasant, and com­fortable, as Christ hathe promised. 5. The quiet of cōsciēce.

After this priuilege of internall consola­tion enseueth an other, making the seruice of God pleasant, which is the testimonie of a good conscience, wherof S. Paul made so great accounte, as he called it his glorie. And 2. Cor. 1. the holie ghoste sayeth of it further, by the mouthe of the wyse mā: Secura mens quast iuge Pro. 15. conuiuium: a secure mynde, or good cōsciēce is as a perpetuall feaste. Of which we may in­ferre, that the vertuous man hauing allwayes this secure mynde and peace of conscience, lyueth all wayes, in festiuall glorie, and glo­riouse [Page 207] feasting. And how then is this lyfe harde, or vnpleasant, as you imagine? In the contrary syde, the wicked man, hauing his conscience vexed with the priuitie of synne, is alwayes tormented with in it selfe: as we reade that Cayn was, hauing killed his bro­ther Abel: & Antiochus for his wickednesse Gen. 4. done to Ierusalem: and Iudas for his treason 1. Ma. 6. against his maister: and Christ signifieth it Mat. 27. generallie of all naughtie men, whē he saieth Act. 1. that they haue a worme whiche gnaweth Marc 9. their conscience within. The reason wherof, the scripture openeth in an other place, whē it sayeth All vvickednesse is full of feare, geuing Sap. 7. testimonie of damnation against it selfe: and ther­fore a troubled cōsciēce alvvaies presumeth oruell matters. That is, it presumeth cruell thinges to be imminent ouer it selfe, as it maketh ac­coūt to haue deserued. But yet further, aboue all other, holie Iobe most liuelie setteth furth this miserable slate of wiked men, in these woordes: A vvicked man is provved all the da­yes of his lyfe, though the tyme be [...] hovve long he shall playe the tyrant: the sounde of ter­roure Iob. 15. is allvvayes in his eares: and althoughe The trou ble of an euill con science. ye be in time of peace, yet he alvvay suspecteth so­me treason against hym: he bele eucth not that he can ryse againe from darknesse to light: expecting on euery syde the svvoorde to come vppon hym: vvhen he sitteth dovvne to eate, he remembreth that the day of darkenesse is redy at hand for him: tribulation terrifieth hym, and anguishe of myn­de enuironeth hym, euen as a king is enuironed vvith soldiers, vvhen he goeth to vvarre.

Is not this a maruailous description of a wicked cōscience, vttered by the holy ghoste hym selfe? what can be imagined more mi­serable than this man, which hathe suche a boucherie, and slaughterhouse with in his, owne harte? what feares, what anguishes, Hom. 8. ad pop. Antio­chenum. what desperatiōs are heere touched? S. Chri­so stome discourseth notablie vpō this point:

Hitherto are Pro. 28. the woordes of S. Chrisostome.

VVherby, as also by the scriptures allea­ged, 6. The ho pe of [...] men. we take notice yet of an other preroga­tiue of vertuouse lyfe, which is hope or cōfi­dēce, the greatest treasure, the richest Iewell, that Christian men haue left them in this lyfe. For by this we passe throughe all afflictions, all tribulations and aduersities, most ioyful­lye, as S. Iames signifieth. By this we say with Iacob. 1. S. Paul: VVe doe glorie in our tribulations, kno­vveing Rom. 5. that tribulation vvorketh patience, and patience proofe, and proofe hoope, vvhich confoun­deth vs not. This is our most strong & mightie comfort: this is our sure Ancker in all tempe­stuous times, as S. Paul sayeth VVe have a most Heb. 6. strong [...] (sayeth he) vvhich doe flye vnto the hope proposed, to laye handes on the same, vvhich hope vve holde as a sure and firme Ancker of our Eph. 6. soule. This is that noble galea salutis: heade 1. The. 5 peece of saluatiō, as the same Apostle calleth yt, which beareth of all the blowes that this worlde can laye vpon vs. And finallie, this is the onelie rest set vpp in the harte of a ver­tuous man, that come lyfe, come deathe: co­me healthe, come sickenesse: come wealthe, come pouertie: come prospertie, come aduer­sitie: come neuer so tempestuous stormes of persecution, he sitteth downe quietlye, and sayeth calmelie with the prophet, my trust is Psal. 55. in God, and therfore I feare [...] vvhat flesh can doe vnto me. Nay further with holy Iob, amid­dest Iob. 13. all his miseries, he sayeth, si occiderit me, in ipso sperabo: yf God should kill me, yet wol­de I trust in hym. And this is (as the scripture sayed before) to be as confident as a Lyon, [Page 210] whose propertye is, to shew most courage, when he is in greatest perill, and nearest his deathe.

But now, as the holy ghoste sayethe, non Psa. 1. sic impii, non sic. The wicked can not saie this, they haue no parte in this confidence, no in­terest in this consolation: Quia spes impiorum Pro. 10. peribit, sayeth the scripture: the hope of wi­cked men is vayne, and shall perish. And agai­ne, praestolatio impiorum furor, the expectation Pro. 11. of wicked men is furie: And yet further, spes impiorum abhominatio animae: The hope of wi­cked Iob. 11. men is abhomination, and not a com­fort vnto their foule. And the reason herof is double. First, for that in verie deede (thoughe they saye the contrarie in woordes) wicked men doe not put their hope and confidence in God, but in the world, in their riches, in their strengthe, freendes, and authoritie, and Iere. 17. finallie in the deceauing arme of man: euen as the prophet expresseth in their persone, whē Esa. 28. he sayeth: VVe haue put a lye for our hope: That is, we haue put our hope in thiges trāsitorie, which haue deceaued vs And this is yet mo­re expressed by the scripture, sayeing, the ho­pe Sap. 5. of vvicked men is as chaffe, vvhiche the vvynde blovveth avvaye: and as a buble of vvater vvhi­che a storme disperseth: and as the smoke vvhich the vvynde blovveth abrode: and as the remem­brance of a gest that stayeth but one daye in his Inne. By all which metaphores, the holie gho­ste expresseth vnto vs, bothe the vanitie of the thinges wherein, in deede the wicked doe put their trust, and howe the same fay­leth [Page 211] them, after a litle time, vppon euery small occasion of aduersitie that falleth owte.

This is that also whiche God meaneth when he so stormeth and thundreth against those which goe into Egypt for helpe, & dce Esa. 30. & 36. put their confidence in the strengthe of Pha­rao, accursing them for the same: and promi­sing, that it shall turne to their owne confu­sion: which is properlie to be vnderstoode of Iere. 17. 48. all those, which put their cheefe confidence in wordlie helpes: as all wicked men doe, what soeuer they dissemble in woordes to the contrarie. For which cause also of dissi­mulation, they are called hypocrites by Iob: for where as the wyseman sayeth, the hope of Pro. 10. vvicked men shall perishe: Iob sayeth, the hope Iob. 8. of hypocrites shall parishe, calling wicked men hypocrites: for that, they say, they put their hope in God, where as in deede they doe put it in the world. VVhich thing, beside scriptu­re, is euident also by experience. For with whome doeth the wicked man consult in his affayres and doubtes? with God princi­pallie, or with the worlde? whome doeth he seeke too in his afflictiens? whome doeth he call vpon in his syckenes? from whome ho­peth he comfort in his aduersities? to whome yeeldeth he thankes in his prosperities? whē a worldlye man taketh in hande any worke of importance, doeth he first consult with God, about the euent thereof? doeth he fall downe on his knees, and aske his ayde? doeth he referre it wholie or principallie vnto his honour? yf he doe not: ho we can he hope for [Page 212] ayde therein at his handes? how can he re­payre to hym for assistance in the daungers and lettes that fall out about the same? how can he haue any confidence in hym, whiche hathe no parte at all in that woorke? It is hy­pocrisie then (as' Iob truelye sayeth) for this man to affirme that his confidence is in God: whereas in deede it is in the worlde, it is in Pharao, yt is in Egypt, yt is in the arme of man, it is in a lye. He buyldeth not his house with the wyse man, vpon a rocke: but with the foole, vpon the sandes: and therfore (as Christ well assureth him) vvhen the rayne shall Matt. 7. come and fluddes descend, & vvyndes blovve, & al together shall rushe vpon that house (which shal­be at the hower of his deathe:) then shall this house fall, & the fall of yt shalbe great. Great, for the great chaūge which he shall see: great, for the great horroure which he shall cōceaue: great, for the great miserie which he shall suffer: greate, for the vnspekable ioyes of heauen lost: great, for the eternall paynes of hell fallen into: great euery waye, assure thy selfe (deare brother) or els the mouthe of God wolde neuer haue vsed this woorde great. And this is sufficiēt for the first reason, whye the hope of wicked men is vayne: for that in deede they putt it not in God, but in the worlde.

The second reason is for that, albeit they should put their hope in God, yet (lyuing VVicked men can not hope in God. wickedlie) it is vayne and rather to be called presumption, than hope. For vnderstanding wherof; it is to be noted that, as there are two [Page 213] kynde of fayethes recounted in scripture, the one a deade fayeth without good woor­kes Iacob 2. that is, whiche beleeueth all you saye of Mat. 7. Christ, but yet obserueth not his cōmaunde­mētes: 1. Co. 13. & 15. the other a lyuelie, a iustifieing fayeth, which beleeueth not onelie, but also woor­keth by charitie, as S. Paules woordes are: Rom. 1. So are there two hopes foloweing these Gal. 3. two fayethes: the one of the good, proce­ding Eph. 2. of a good conscience, whereof I haue spoken before: the other of the wicked, re­sting in a guyltie conscience, which is in dee­de no true hope, but rather presumption. This S. Iohn proueth playnlie, whē he sayeth. 1. Io. 3. Brethren yf our harte reprehende vs not, then ha­ue we confidence with God: That is, yf our harte be not guyltie of wicked lyfe. And the vvoordes immediatlie folovveing doe more expresse the same, vvhich are these: VVhat so euer vve aske, vve [...] of hym, for that vve keepe his commaundementes, and doe those thinges vvhiche are pleasing in his sight. The sa­me confirmeth S. Paule, when he sayeth, that 1. Ti. [...] the end of Gods commaundementes is charitie, from a pure harte and a good conscience: VVhich woordes S. Auston expoundinge in diuers places of his woorkes, proueth at large, that without a good conscience, there is no true S. Austc̄, lib. 1. de doc. chri. cap. 37. hope can be conceaued. S. Paul (sayeth he) ad­deth (from a good conscience) because of hope: for he vvhich hathe the scruple of an euill conscience dispareth to attaine that vvhich he beleeueth. And agayne. Euery mans hope is in his ovvne consciē ­ce according as he feeleth hym selfe to loue God. [Page 214] And agayne in an other booke, the Apostle S. Austen in prefat. putteth a good cōscience for hope: for he onelie ho­pethPsal. 31.peth uvhich hathe a good [...]: & he vvhome the guylt of an euill conscience doeth prycke, re­tyreth backe from hope, and hopeth nothing but his ovvne dānation. I might heere repeate a greate many more priuileges, and prerogatiues of a vertuouse lyse, which make the same ea­sie, pleasant, and cōfortable, but that this cha­piter groweth to be long: and therfore I will onelie touche (as it were in passing bye) two or three other pointes of the moste princi­pall: which notwithstanding wold requyre large discourses to declare the same, accor­ding to their dignities. And the first is the in­estimable priuilege of libertie & freedome, 7. Liber­tie of foule. which the vertuouse doe enioye aboue the wicked, according as Christ promiseth Ī the­se woordes: If you abyde in my commaundemen­tes,1 oh. 8.you shalbe my scholares in deede, & you shall knouve the trueth, and the trueth shall set you free: VVhich woordes S. Paul as it were ex­pounding, sayeth, vvhere the spirit of our lord 2. Co. 3.is, there is freedome. And this freedome is meant, from the tyrannye and thraldome of our corrupt sensualitie and concupiscence; called by diuines the inferior parte of our minde: whereuto the wicked are so in thral­dome, as there was neuer bondeman so in thraldome to a moste cruell, and mercilesse tyrant. This in parte may be conceaued by this one example.

If a man had marryed a riche, beautifull, An exam ple to ex and noble gentle woman, adorned vvith all [Page 215] gyftes and graces, vvhich maye be deuised to presse the bond age of vvi­cked mē to their sensuali­tie. be in a vvoman: and yet not vvithstanding should be so sotted and entangled vvith the loue of some fovvle and disnonest begger, or seruyle mayde of his house, as for her sake to abandone the companie and freendship of his sayed vvyse: to spende his tyme in daliāce and seruice of this base vvoman: to runne, to goe, to stand at her appoyntment: to putt all his lyuing and reueneues into her handes, for her to cōsume and spoyle at her pleasure: to deny her nothing, but to vvayte and serue her at a becke: yea and to compell his sayde vvyfe to doe the same: vvolde you not think this mans lyse miserable & most seruile? And yet surely the seruitude vvhere of vve talke, is farre greater and more intolerable than this. For no vvoman or other creature in this vvorld, is or can be of that beautie or nobili­tie as ladie reason is, to vvhome man by his creation vvas espovvsed: vvhich notvvithstā ­ding vvee see abandoned, contemned and re­iected by hym, for the loue of sensualitie, her hand mayde, and a most deformed creature in respect of reason: in vvhose loue notvvith­standing or rather seruitude, vve see vvicked men so drovvned, as they serue her daye and night vvith all paynes, perills, and expenses, and doe constrayne also reason her selfe, to be subiect to all the beckes and commaun­demētes of this nevv mistresse. For, vvherfore doe they laboure? vvherfore doe they wache? vvherfore doe they heape riches together, but onelie to serue their sensualitie, and her [Page 216] desyers? vvherfore do they beate their bray­nes, but onelie to satisfie this cruell tyrant and her passions?

And yf you will see in deede hovv cruell and pytifull this seruitude is: con­sider The mise rie of a man ru­led bysē sualitie: but some particular examples therof. Take a man vvhome she ouer ruleth in anye passion: as for example, in the lust of the fleshe: vvhat paynes taketh he for her? hovv doeth he labour, hovvdoeth he svvea­te in this seruitude? hovv potent and strong doeth he feele her tyrannie? remember the strengthe of Samson, the vvisdome of Sa­lomon, 2. Re. 11. the sanctitie of Dauid ouerthrowen Iud. 14. by this tyrannie: Iupiter, Mars, and hereoules. 3. Re. 11 whoe for their valiant actes other wyse, were accounted godes of the panymes: vvere they not ouercome, and made slaues by the en­chauntement of this tyrant? And yf you vvill yet futher see of vvhat strengthe she is, and hovv cruellie she executeth the same vpon those, that Christ hathe not delyuered from her bondage: consider (for examples sake in this kynde) the pytyfull case of some dis­floyall wyfe, whoe thoughe she knovv that by comitting adulterie, she runneth into a thovvsand daungers'and inconueniences, as the losse of gods fauoure, the hatred of her husband, the daunger of punishment, the of­fence of her freendes, the vtter dishonour of her persone, (if it be knowen) & finallie the ruyne or perill of bodie and soule: yet to sa­tisfie this tyrant, she will venture to com­mitt the sinne, notwithstāding any daungers [Page 217] or perilles what soeuer.

Nether is it onelie in this one point of carnall lust, but in all other, wherein a man is in seruitude to this tirant, and her passious. An ambi tious mā. Looke vpon an ambitious or vaynglorious man: see how he serueth this mistresse: with what care and diligence he attendeth her commaundementes: that is, to folowe after a litle wynde of mens mouthes: to pursue a litle fether flyeing before hym in the ayer. You shall see that he omitteth no one thing, no one tyme, no one circūstance for gayning therof. He ryseth betime: goeth late to bedd: trotteth by daye: studieth by night: heere he flattereth, there he dissēbleth: heere he stou­peth, there he Looketh bygge: heere he ma­keth freends, there he preuenteth enemies: and to this onelye end he referreth all his actions, and applieth all his other matters: as his order of lyfe, his companic keeping, his sutes of apparell, his house, his table, his horses, his seruauntes, his talke, his behauy­our, his iestes, his lookes, & his verye goeyng in the streete.

In likewyse he that serueth this ladie A coue­tous mā. in the passion of couetousnesse: what a mise­rable slauerie. [...] he abyde? his harte be­ynge so walled into pryson with money, as he must onelye thinke thereof, talke therof, dream other of, and imagin onelie new waies to gette the same, and nothing else. If you should see a Christian man in slauerie vnder the great Turke, tyed in a galley by the leg­ge with chaynes, there to serue by roweing [Page 218] for euer: you could not but take compassion of his case. And what then shall we doe of the miserie of this man, whoe standeth in captiuitie to a more base creature, than a Turkē, or anie other reasonable creature, that is, to a peece of mettall, in whose prison he lyeth bownde, not onelie by the feete, in suche sort, as he may not goe anye where, against the commoditie and commaundement of the same: but also by the handes, by the mouthe, by the eyes, by the eares, and by the harte: so as he may nether doe, speake, see, hcare, or thinke any thing, but in seruice of the same? VVas there euer seruitude so greate as this? doeth not Christ saye truely now, Ioh. 8. qui facit peccatū seruus est peccati: He that doeth Rom. 6. synne is a slaue vnto synne?

From this slaueriethen are the vertuous deliuered, by the power of Christ, and his assistance: in so muche, as they rule ouer their passions & sensualitie, and are not ru­led thereby. This God promised by the pro­phet Ezechiel, sayeing. And they shall knovv, Eze. 34. that I am theyr lorde, vvhen I shall breake the chaynes of their yoke, and shall delyuer thē from the povver of those, that ouer ruled them before. And this benefit holye Dauid acknowleged in hym selfe, when he vsed these moste affe­ctuouse woordes to God O lorde I am thy ser­uant, I am thy seruant, and the childe of thy hand Psal. 90. mayde:

This benesit also acknovvleged S. Paul, when he sayed,

vnder­standing by the olde man, and the bodie of synne, our concupiscence, mortified by the grace of Christ in the vertuouse.

After this priuilege of freedome, folo­weth 8. Peace of mynde. an other, of no lesse importance than this, and that is a certayne heauenlie peace, and tranquilitie of mynde, according to the Psal. 75 sayeing of the prophet: Factus est in pace locus eius, his place is made in peace. And in an Psa. 118. other place:

And on the contrarye syde, the pro­phet Esay repeateth this sentence often from God, non est pax impiis dicit dominus: Our lor­de Esa. 48. 57. saieth, there is no peace vnto the wicked.

Contrition and infelicitie is in their vvaies, Psal. 13. and they haue not knovvē the vvaye of peace. The reason of this difference hathe bene decla­red before in that which I haue noted of the diuersitie, of good and euill men touchinge their passions. For the vertuous hauing now (by the ayde of Christ his grace) subdewed their sayd passions, doe passe on their lyfe moste sweetly, and calmely vnder the guyde of reasō, without any pertuibatiōs that trou­ble them in the greatest oocurrents of this lyfe But the wicked men not hauing morti­fied Rom. 11. the sayd passions, are to ssed and tombled [Page 220] with the same as with vehement and con­trary wyndes. And therfore their state is Esa. 57. lac. 3. compared by Esaye to a tempestuouse sea, that neuer is quiet, and by S. Iames, to a citie, Two cau ses of dis quietnes in wie­ked men or countrie, where the inhabitantes are at warre and sedition among them selues. And the causes hereof are two: first, for that the passions of concupiscence beinge many and almoste infinite in number, doe lust after in­finite thinges, and are neuer satisfied, but are Pro. 30. lyke those bloodsuckers whiche the wise man speaketh of, that crye all waies geeue gee­ue, and neuer say hoe. As for example: when is the ambitious man satisfied with honour? or the incontinent man with carnalitie? or the couetous man with money? neuer truelie: & therfore as that mother can not but be great­lie afflicted whiche should haue many chil­dren cryeing at once for meate, she hauynge no bread at all to breake vnto them: so the wicked man being greedilie called vppon without ceasing by almoste insinite passions to yelde them their desires: must needes be vexed and pitifullie tormented, especiallie being not able to satisfie anye one of their smallest demaundes.

An other cause of vexation is, for that these passions of disordinate concupiscence, be often times contrarie one to the other, and doe demaunde contrarie thinges, represen­ting moste lyuelie the confusion of Babel: where one tongue spoke against an other, & Gen. 11. that in diuerse and contrarie languages. So we see oftētimes that the desire of honour [Page 221] sayeth spend heere: But the passion of auarice sayeth, holde thy handes. I echerie sayeth, ven­ture heere: But pryde sayeth. No, it may turne thee to dishonoure Anger sayeth, reuenge thy selfe heere: But ambition sayeth, it is better to dissem­ble. And finallie, heere is fullfilled that which Psal. 54 the prophet sayeth,

Iniquitie, for that all the demaundes of these passions are moste vniust, in that they are against rea­son her selfe: Contradiction, for that one cō ­tradicteth the other their demaundes. From all which miseries God hathe delyuered the Phil. 4. iuste by geuing them his peace, vvhich passeth Ioh. 14. 17. all vnderstanding, as the Apostle sayeth, and which the worlde can nether geue nor taste Matt. 10 of, as Christ hym selfe affirmeth.

And these many causes may be alleaged now (beside many other which I passe ouer) to iustifie Christs woordes, that his yoke is sweete and easie: to witt, the assistance of grace, the loue of God, the light of vnderstā ­ding from the holye ghoste, the internall cō ­solation of the mynde, the quiet of conscien­ce, the confidence thereof proceeding, the libertie of soule and bodie, with the sweete rest and peace of our spirites, bothe towardes, God, towardes our neighboures, and towar­des our selues. By all whiche meanes, helpes, priuileges & singular benefites, the vertuous are assisted aboue the wicked, as hathe bene shewed, and their waye made easie, light and pleasant. To which also we may adde as the [Page 222] last but not the least cōsort, the expectatiō of rewarde: that is, of eternall glorie and felici­tie 9. Expecta­tion of revvarde to the vertuous: and euerlasting dānation vnto the wicked. O how great a matter is this, to comfort the one, yf their lyfe were paynefull, and to afflict the other, amyddest all their greate pleasures? The labourer whē he thynketh of his good paye at night, is en­couraged to goe thorough, thogh it be payn­full An exam ple. to hym. Two that shoulde passe together towardes their countrie, the one to receaue honour for good seruice done abrode, the other as prisoner to be arraygned of treasōs, committed in forraine dominions, against his Soueraigne, could not be lyke merie in their Inne vpon the waye, as it seemeth to me: & thoughe he that stoode in daunger should syng, or make shew of courage and innocen­cie, and sett a good face vpon the matter: yet the other might well thinke that his hart had manye a colde pull within hym: as no doubt but all wicked men haue, when they thinke with thē selues, of the lyfe to come. If Ioseph and Pharaos baker had knowen bothe their distinct lottes in prison: to witt, that on su­che a daye, one shoulde be called furth to be Gen. 40 41. 43. made lorde of Egypt, & the other to be han­ged on a payre of newe gallowes: they coul­de hardlie haue bene equallie merye, whi­les they lyued together in tyme of their im­prisonment. The lyke may be sayed, and mu­che more truelie, of vertuous and wicked mē in this worlde. For when the one doe but thinke vpon the daye of deathe, (which is to [Page 223] be the daye of their deliuerance from this prison:) their hartes can not but leape for ve­rye ioye, considering what is to ensewe vnto them after. But the other are afflicted, & doe fall into Melancholie, as often as mention, or remembrance of deathe is offered: for that they are sure, that it bringeth with yt theyr Pro. [...] bane, according as the scripture sayeth: The vvicked man being deade, there remayneth no more hope vnto hym.

VVell then (deare brother) yf all these thinges be so: what should staye thee nowe at lengthe to make this resolution, whiche I exhort thee vnto? wilt thou yet saye (not­withstanding all this) that the matter is hard, and the waye vnpleasant? or wilt thow be­leeue other that tell thee so, thoughe they know lesse of the matter than thy selfe? be­leeue rather the woorde and promisse of Mat. 11. Christ, whiche assureth thee the contrarie: Beleeue the reasons before alleaged, which doe proue it euydentlie: Beleeue the testi­monies of them whiche haue experienced it in them selues as of king Dauid, S. Paul, S. Iohn Euangelist: whose testimonies I haue alleaged before, of their owne proofe: Belee­ue manye hundredes, whiche by the grace of God, are conuerted daylie in Christendome from vicious lyfe, to perfect seruice of God: all whiche doe protest, them selues to haue fownde more, than I haue sayed, or can saye in this matter.

And for that, thou mayest perhappes re­plye heere, and saye, that suche men are not [Page 224] where thou art to geue this testimonie of their experiēce: I can & doe assure thee vpon my conscience before God, that I haue talked with no small number of suche my selfe, to my singular comfort in beholding the strong hand and exceeding bountifullnesse of gods sweetnes towardes them in this case. Oh deare brother, no tongue can expresse what I haue seene herein: and yet savve I not the least parte of that whiche they felte. But yet this maye I saye, that those which attend in the Catholique Curche, to deale with soules in the holie sacrament of cōfession, are in deede those, wherof the prophet sayeth, that they voorke in multitudes of vvaters, & doe Psa. 106. see the maruailes of God in the depthe: In tho depthe (I saye) of mens consciences vttered with infinite multitudes of teares, when God toucheth the same with his holy grace. Be­leeue me (good reader,) for I speake in trueth before our Lord I esus, I haue seene so great and exceeding consolations in diuers great synners after their conuersion, as no harte can almoste conceaue: and the hartes which receaued them, were hardlie able to con­tayno the same: so abundantlie stylled downe that heanenlie dewe from the moste liberall and bowntefull hand of God. And that this may not seme straunge vnto thee: thou must knowe, that it is recorded of one holy man Vide pra tum spiri tuale S. Patrum. called Effrem, that he had so maruailous great consolations after his conuersion, as he was often constrayned to crye owt to God: O Lord retyre thy hand from me a litle, for that my [Page 225] hart is not able to receaue so extreeme ioye. And Gofr: in vita barn. the lyke is wrytten of S. Barnard: whoe for a certayne tyme after his conuersion from the world, remayned as is it were depriued of his senses, by the excessiue consolations he had from God.

But yet, yf all this can not moue thee, but that thou wilt still remayne in thy distrust: heare the testimonie of one, whome I am sure thou wilt not discredit, especiallie speaking of his owne experience in him selfe: And this is the holye martyr and doctor S. Cyprian, Li. ep. 1. who writing of the verie same matter to a secret freend of hys called Donatus, cōfesseth that he was before his cōuersion, of the same opinion that thou art of: to witt, that it was impossible for hym, to chaunge his maners, and to fynde such comfort in a vertuous lyfe, as after he dyd: being accustomed before to all kynde of loose behauiour. Therfore he begynneth his narration to his freend in this sort:

& so foloweth on with a large discourso, sheweing that he proued now by experiēce, which he coulde neuer beleeue before his conuersion, thoghe God had promised the Li. 6. con­fess. c. 12. same. The lyke writeth S. Austen of him selfe in his bookes of confession: shewing that his passions wold needes persuade hym, before his conuersion, that he should neuer be able to abyde the austeritie of a vertuous lyfe, especiallie touching the sinnes of the flesh (wherin he had lyued wantonlie, vntil that [Page 226] tyme:) it seemed vnpossible that he coulde euer abandon the same, & lyue chaste: which notwithstanding he fownd bothe easie, plea­sant, and without all difficultye afterward. For whiche he breaketh into these woordes, to God: my God lett me remember and con­fesse Li 8. con­fess. ca. 1. thy mercyes to wardes me: lett my verie bones reioyse and saye vnto thee:

These chaines were the chai­nes Psa. 115. of cōcupiscence, wherby he stoode boun­den in captiuitie before his conuersion, as he there cōfesseth: but presentlie therevpon he was delyuered of the same, by the blessed helpe of gods moste holye grace.

My counsaile should be therfore (gentle reader) that seyng thou hast so manye testi­monies, examples, reasones, and promises of this matter: thow shouldest at least, proue on­ce, by thyne owne experience, whether this thing be true or no: especiallie seying it is a matter of so great importance, & so worthie thy triall: that is, cōcerning so neare thy eter­nall saluation as it dothe. If a meane felowe should come vnto thee, and offer for hazar­ding of one crowne of golde to make thee a thowsād by Alchymie: thogh thou shouldest suspect hym for a cousiner: yet the hope of gayne being so great: and the aduenture, of so small losse: thou woldest goe nighe for once, to proue the matter. And how muche more shouldest thow doe it in this case, where by proofe thow canste leese nothinge: and if [Page 227] thow speede well, thow mayest gayne as muche as the euerlastinge ioye of heauen is woorthe?

But yet heere by the way I may not lett Resistan­ce at the begyn­ning. passe to admonishe thee of one thing, which the auncient fathers and saintes of God that haue passed ouer this ryuer before thee (I meane the ryuer deuiding betwene gods seruice and the world) doe affirme of their owne experience: and that is, that as soone as thow takest this worke or resolution in hand, thow must expect great encounters, strong impedimentes, sharpe contradictions, and fearce temptations: thow must expect assaultes, combates, and open warre within Cyp. li. r. ep 1. thy selfe. This S. Cyprian, S. Austen, S. Grego­rie, and S. Barnard doe affirme vppon their Aug. li [...] doct. c. 23 owne proofe. This doe Cyrill and Origen Greg. li. shew in diuers places at large. This dothe S. Mor. 4. c. 24. li 32. cap. 18. Hillarie prooue bothe by reasones and exā ­ples. This dothe the scripture it selfe fore­warne Barn. in psa. 90. thee of: sayeinge, My sonne vvhen thovv art to come to the seruice of God, stand fast Cyr li. de orat. in iustice and in feare, and prepare thy mynde un­to temptation. And the reason of this is, for that Orig. ho. 3. in Exo. & 9. in le uit. & 11. in Iosue. the deuill possessing quietlie thy soule befo­re, laye still, and sought onelie meanes to co­tent the same, by putting in new and new delites and pleasures of the fleshe. But when Hill in psa. 118. he seeth thow offerest to goe from hym: he Eccle. 2. begynneth streight to rage, and to moue se­dition within thee, & to tosse vp and downe bothe heauen and earthe, before he will leese his kyngdome in thy soule. This is euident [Page 228] by the example of hym whome Christ, co­ming downe from the hyll, after his transfi­guration, delyuered from a deafe and dumme Marc. 9. spirite. For albeyt this deuill wolde seeme nether to heare nor speake, while he posses­sed that bodye quietlie: yet when Christ cō ­maunded hym to goe out: he bothe hearde and cryed out, and dyd so teare and rent that poore bodie, before he departed, as all the standers by thought it in deede to be deade. This also in figure was shewed, by the storie of Laban, who neuer persecuted his sonne in Gen. 31. law Iacob, vntill he wolde depart from hym. And yet more was this expressed in the do­einges of Pharao, whoe after once he percea­ued that the people of Israel meant to depar­te hys kyngdome, neuer ceassed greeuouslie Exod 5. to afflict thē (as Moyses testifieth) vntill God had vtterlie delyuered them out of his han­des, with the ruyne and destruction of all their enemies. VVhiche euent all the holie doctors and saintes in gods churche, haue expounded to be a playnfigure of the deli­uerie of soules from the tyrannie of the deuill

And now yf thow woldest haue a lyue­lie example of all this that I haue sayed befo­re, I could alleage thee many: but for breui­ties The eon­uersion of S. [...] sake, one onelie of S. Austens conuersion shall suffice, testified by hym selfe in his bookes of cōfessio. It is a maruailouse exāple, and contayneth many most notable & cōfor­table poyntes. And surelie whosoeuer shall but reade the whole at large, especialie in his [Page 229] sixthe, seuenth and eigth bookes, of his cō ­fessiōs, shall greatlie be moued and instructed therby. And I beseeche the reader that vnder­standeth the latine tongue, to vewe ouer at leaste but certaine chapiters of the eigthe booke, where this Saints finall conuersion (after infinit combates) is recounted. It were too lōge to repeate all heere, thoughe I deede it be suche matter, as no man could euer be wearie to heare yt. There he sheweth, how he was tossed and tombled in this conflict betweene the fleshe and the spirite: betwene God draweing on one side, and the worlde, the flesh, and the deuill holding backe on the Li. 8. con sess. c. 1. & 2. other parte. He went to Simplicianus a lear­ned olde man & deuoute Christian: he went [...] Ambrose by shope of Millane. And after his cōferēce with thē, he was more troubled than before. He consulted with his compa­nions Nebridius and Alipius: but all wolde not ease hym. One daye after dynner there Cap. 6. came into his house, a Christian courtier and captaine named Potinian: and finding by chaunce S. Paules epistles vpon the boorde, where Austen & his felowes were at playe: by occasion thereof fell into talke of spiri­tuall matters: & among other thinges, to reci­te vnto thē the lyfe of S. Anthonie, the mōke of Egypt, and the infinite vertues and mira­cles of the same, whiche he had founde in a booke among Christianes, a litle before, and therby was hym selfe conuerted to Chri­stianitie. VVhiche storie after Austen had heard: as also, that there was a monasterie of [Page 230] those monkes, without the walles of Mil­lan, A mona­sterie of mōkes at millā be­fore S. Au stens ti­me. (in which Citie this happened) nourished by S. Ambrose, the byshope, (wherof Austen before this, knew nothing:) he was muche more afflicted thā before: and after Potinian was departed, withdraweing him selfe a si­de, Cap. 7. had a moste terrible combate with hym selfe:

After this he went into a garden Cap. 8. with Alipius, his companion: and there cryed out vnto hym. Quid hoc est? quid patimur? sur­gunt indocti & caelum rapiunt, & nos cum doctri­nis nostris sine [...], ecce vbi volutamur in car­ne & sanguine.

And he goeth forwarde in that place, shewe­ing the wounderfull and almoste incredible tribulatiōs that he had in this fight, that daie. After this, he went further into an orcharde: and there he had yet a greater conflict. For Marke this gēt­le reader there, all his pleasures past represented them selues before his eyes, saieing?

At lēgthe he saye­the Cap. [...] that after long and tedyous cōbates mar­uailous tempest of weeping came vpon him: and being not able to resist, he ranne awaye from Alipius, & cast hym selfe, on the groūde vnder a figg tree, and gaue full scoope vnto his eyes, whiche broght forthe presentlye whole fluddes of teares. VVhiche after they were a litle past ouer: he began to speake to Li. 8. c. [...] God in this sort:

And after this fo­loweth his finall and miraculous cōuersion, together with the conuersion of Alipius, his companion: which because it is sett downe breeflie by hym selfe: I will recite his owne woordes, which are, as foloweth immediat­lie vpon those that went before,

I dyd talke this to God, and dyd weepe S. Austēs final cō ­uersion by a voy­ce from heauen. moste bitterlie, with a deepe cōtrition of my [Page 232] harte & beholde, I heard a voyce, as yf it had bene of a boye or mayde singing fro some house by, and often repeating, take vpp, and reade: take vp and reae:

Hither to are S. Au­stens woordes. Annota­tiōs vpō this con­uersion.

In this maruailous example of this fa­mous mās conuersion, there be diuers things to be noted, bothe for our comfort, and also for our instruction. First is to be marked, the great conflict he had with his ghostelye ene­mye, before he could gett owt of his posses­sion and dominion: which was so much the more (no dowt:) for that he was to be so greate a pillar afterward in godes churche. And we see, Alipius founde not so great re­sistance: for that the enemye sawe there was muche lesse in hym, to hurt his kyngdome, than in Austen: which ought greatlie to ani­mate [Page 235] them, that feele greate resistance, and Those that are to bee best men. haue gr̄ea test con­flicte in their cō ­uersion. strong temptations, against their vocation, assuring them selues that this is a signe, of more grace and fauoure, yf they manfullye goe throughe. So was S. Paul called (as we reade) moste violētlie, beyng striken downe to the grounde, and made blynde by Christ, before his conuersion: for that he vvas a cho­sen Act. 9. vessell, to beare Christes name vnto the Gentyles.

Secondlye is to be noted, that althoghe this man had moste strong passions, before his conuersion, and that in the greatest, and moste incurable diseases, whiche commonlie afflict worldlye men: as in ambition, coue­tousnes, and sinnes of the fleshe, (as hym selfe Li. 6. c. 6. & 15. before confesseth:) which maladies possessed hym so stronglie in deede, as he thought it vnpossible (before his conuersion,) euer to subdue & conquer the same: yet afterwarde, he proued the contrarie, by the help of gods omnipotent grace. Thyrdlye also is to be no­ted, that he had not onelie the victorie ouer these passiōs, but also founde great sweetnes in the waye of vertuous lyfe. For a litle after his cōuersion, he writeth thus:

Fourethlie is to be noted for our in­struction S. Austēs diligēce intryeing ovvc his vocatiō. and imitatiō, the behauiour of this man about his vocatiō First in searching and tryeing out the same, by his repaire to S. Ambrose, Simplicianus, and others: by rea­ding of good bookes, frequenting of good companie, & the lyke: whiche thou oughtest alsc (good reader) to doe when thou feelest thy selfe inwardlie moued: and not to lye dead, as manye are wont, resisting openlie the holye ghoste, with all his good motions, and not so muche as once to geue eare to the knocking of Christ at the doore of their con­sciences. Apoc. 3. Moreouer, S. Austen (as we see) re­fused not the meanes to know his vocation, but prayed, wept, and often retired hym sel­fe alone from companie to talke with God, in that matter. VVhiche many of vs will ne­uer doe: but rather doe detest and flye all meanes that maye bringe vs in to those cogi­tations of our conuersion. Finallie, S. Austen, after he had once seene clearelie the will and pleasure of God: made no more staye of the matter, but bracke of stronglie from all the worlde and vanities thereof: gaue ouer his rhetorike lecture at Millane: left all hope of Li. 9. c. 2. promotion in the court: and betooke hym selfe to serue God throughlie: and therfore, no maruayle, yf he receaued so great conso­lation and aduauncement from God after­ward, as to be so woorthye a member in his churche. VVhiche example is to be folowed [Page 237] of all them that desire perfection, so farforth as eche mans condition and state of lyfe per­mitteth.

And heere by this occasion I may not Violence to bevsed at the be gynning of our cō uersion. lett passe to aduertise thee (good reader) and also by S. Austēs example to fore warne thee, that who soeuer meaneth to make this re­solution throughlie, must vse some violence at the beginning. For as a fire, yf you rushe in vpon it with force, is easilie put out: but yf you deale softlie, putting in one hand after an other, you may rather hurt your selfe thā extinguishe the same: so is it with our passiōs, who require manhode and courage for a ti­me, at the beginning. VVhiche whoe soeuer shall vse (together with the other meanes sett doune in the second booke of this treatise:) he shall moste certaynelie fynde that thinge easie, whiche now he thinketh heauie: and that moste sweete, which now he esteemeth so vnsauorye. For proofe wherof, as also for conclusion of this chapiter, I will alleage a shorte discourse out of S. Barnard: whoe after his fashion, proueth the same moste fyttlie out of the scriptures.

Christ sayeth vnto vs: take my yoke, you Bernard. in verba Euange­lii: ecce nos reli­quimus omnia. shall fynd rest. This is a maruailous noueltie, but that it cometh from him vvhich maketh all things nevv. He that taketh vpp a yoke, findeth rest: he that leaueth all, findeth a hundred ty­mes so muche.

CHAP. II.

MAny there are in the worlde abrode who: ether vpon these considerations before layde doune: or for that, they see some good men to lyue as merylye as thē selues are cō ­tent to yeeld this muche, that in verye deed they esteeme vertouse lyfe to be pleasant enough, to such as are once entered in ther­vnto. And that in good soothe, for their owne partes, they could be content to folowe the fame, yf they might doe it wyth quiet and peace of all hādes: Mary to request thē vnto yt in such tyme or place, or with such order and circumstances, as tribulation, affliction, or persecutiō may fall vpon them, for the same: they think it a matter vnreasonable, to be demaunded, and them selues verie excusable, bothe before God, and man, for refusing it. But this excuse is no better, than the other goyng before, of the pretended difficultie: for that it standeth vpon a false ground, as also vppon an vniust illation, made vppon that grounde. The ground is this, that a man maye, lyue vertuouslie, and serue God truelie, with all worldlie ease, and without any affliction, tribulation, or persecution: whiche is false. [Page 240] For that, albeit externall contradictions and persecutions be more in one tyme than in an other: more in this place, than in that: yet can there not be any time or place without some, bothe externall & internall. VVhich althoghe (as I haue shewed before) in respect of the manyfolde helpes and consolations sent from God in counterpoyze of the same, they seeme not heauye nor vnpleasant vnto the godlie: yet are they in them selues bothe great and weightie, as wolde appeare yf they fell vpō the wicked and impatient. Secondlie, the illa­tion made vpon this grounde, is vniust: for that it alleageth tribulatiō, as a sufficient rea­son to abandone gods seruice, whiche God hym selfe hathe ordained for a meane to the cōtrary effect: that is, to draw men therby Fovver pointes to be hā dled in this cha­piter. vnto his seruice. For better declaratiō wher­of (the matter beyng of verie great importā ­ce) I will handle in this chapiter, these fower pointes. First, whether it be ordinarie for all that must be saued, to suffer some kynde of 1. persecution, tribulation or affliction? that is whether this be appoynted an ordinarie mea nes of mans saluation in this lyfe or no? Se­cōdlie, 2 what are the causes whie God (louing vs as he do the) wold chuse and appoynt these meanes of our saluation? Thyrdlie, what 3 principall reasons of comfort, a man maye haue in tribulation? Fowerthlie, what is re­quired 4 at his handes in that state? whiche fo­wer pointes, being declared, I doubt not but great light shall appeare [...] this whole matter, whiche seemeth to flesne and bloode to be [Page 241] so full of darkenes and improbabilities.

And touching the first, there needeth 1. VVhe­ther all good mē must suf fer tiibu­lation or no. litle proofe: for that Christ hym selfe sayeth to his Disciples, and by them to all other his seruantes: In mundo pressuram sustinebitis. In the world you shall sustayne affliction: And in an other place: In your patience shall you possesse your soules: That is, by suffering patientlie in Ioh. 26. aduersities: which S. Paul yet vtrereth more playnelie when he sayeth:

Yf all, then none can be excepted. And to si­gnifie 2. Ti. 3. yet further the necessitie of this mat­ter, bothe Paul and Barnabas also dyd teache (as S. Luke reporteth) that vve of necessitie must Act. 14. enter into the kingdome of god, by many tribu­lations: vsing the woorde oportet, whiche si­gnifieth a certaine necessitie. And Christ him selfe yet more reuealeth this secret, when he Apo. 3. sayeth to S. Iohn Euangelist, that he chastyneth all those uvhome he loueth: VVhiche woordes S. Paul as it were expounding to the hebre­wes Heb. 12. sayeth, flagellat omnem filium quem recipit. He whippeth euery childe whome he recea­ueth. And S. Paul vrgeth this matter so sarre in that place, as he affirmeth playnlie all tho­se Ver. 8. to be bastardes, and no children of God, whiche are not afflicted by hym in this lyfe. The same position he holdeth to Timothie: Sisuftinemus & conregnabimus.

VVherin also concurreth ho­lye Dauid, when be sayeth, Multae tribulatio­ner Psa. 33. [...]: The iust are appointed to many [Page 242] tribulations.

The same might be proued by many other meanes, as by that, Christ sayeth. He came not Mat. 10. to bringe peace, but the svvord into the uvoorld. Also by that S. Paul saieth. That no man can be 2. Tim. 2 crovvned except he fight laufullie. But how can we fight, yf we haue no enemie to oppugne vs? The same signifieth Christ in the Apoca­lips, Ca. & 3. when he repeateth so often, that heauen is onelie for hym that conquereth. The verie same is signified by the shyppe, where into Matt. 8. Christ entered with his disciples, whiche was tossed and tumbled, as yf it wolde haue bene drouned: this (I saie) by all the auncient fathers expositiō, was a figure of the troubles and afflictions, that all those shoulde suffer, which doe rowe in the same shyppe with Christ our sauiour. The same also is proued Iob. 7. by that, the lyfe of man is called a warfare vpon earthe: and by that, he is appointed to Iob. 5. labour & trauayle, whyle he is heere: also by that, his lyfe is replenished with many mise­ries, Iob. 13. euen by the appointement of God after mans fall: The same also is shewed by that, that God hath appointed euery man to passe throughe the paynes of deathe, before he come to ioye: Also, by the infinite contra­dictions and tribulations, bothe within and without, left vnto man in this lyfe: as for exā ­ple, within, are the rebellions of his concu­piscence and other miseries of his mynde, wherewith he hath cōtinualie to make war­re, yf he will saue his soule. VVithout, are the world, and the deuil, whiche doe neuer [Page 243] cease to assault hym, nowe by fayre meanes, & now by foule: now by flatterie, & now by threates: now alluring by pleasure and pro­motion, now terrifieinge by affliction and persecutiō: Against all which the good Chri­stian hathe to resist māfullie, or els he leeseth the crowne of his eternall saluation.

The verie same also may beshewed by The exā ­ple of saintes. the examples of all the moste renowmed saintes, from the begyning: whoe were not onelie assaulted internallye withe the rebel­lyon of their owne fleshe: but also persecu­ted and afflicted outwardlye: therby to con­firme more many festlye this purpose of God. As we see in Abell, persecuted and slayne by Gene. 4. his owne brother, as sone as euer he beganne to serue God: Also in Abraham, afflicted di­uerslye after he was once chosen by God: & Gen. 22. moste of all by makyng hym yeeld to the kylling of his owne deare and onelie child: Iudit. 8. Of the same cuppe dranke all his children & posteritie that succeded him, in gods fauour: as Isaac, Iacob, Ioseph, Moyses, and all the prophetes: of whiche Christ hym selfe ge­ueth testimonie, how their blood was shed Ma. 5. 23 most cruellye by the world: the afflictiō also Luc. 13. of Iob is woūderfull, seing the scripture affir­meth it to haue come vpon hym by gods spe­ciall Iob. 1. appoyntmēt, he beyng a moste iust man: But yet more woūderful was the afflictiō of holie Tobias, whoe among other calamities, Tob. 2. was strycken blynde by the falling doune of swallowes dung into his eyes: of whiche the Angell Raphael tolde hym afterwarde: Be­cause [Page 244] thou vvere a man gratefull to God, it uvas Tob 12. of necessitie that this tentation should proue thee. Beholde the necessitie of afflictions to good men. I might adde to this, the example of Da­uid and others: but that S. Paul geueth a ge­nerall testimonie of all the saintes of the olde Heb. 11. testamét, sayeing: ‘That some were racked, so­me reproched, some whipped, some chained, some imprisoned: other were stoned, cutt in peeces, rempted, & slayne with the swoorde: some went about in heare clothe, in skynnes of goates, in great neede, pressed & afflicted: wandering and hyding them selues in wil­dernesses, in hilles, in caues, and holes vnder grounde, the worlde not beynge woorthie of them.’ Of all whiche he pronounceth this comfortable sentence, to be noted of all men: Non suscipientes redemptionem, vt meliorem in­uenirent resurrectionem:

And this of the saintes of the olde testament.

But now in the new testamēt, founded ex­presselie vpon the crosse, the matter standeth much more playne, & that with great reason. Luc. 24. For yf Christ could not goe into this glorie, but by suffering, as the scripture sayeth: then by the moste reasonable rule of Christ affir­ming, that the seruante hathe not priuilege aboue Mat. 10. his maister: It must nedes folowe, that all haue Luc. 6. to drinke of Christes cuppe, whiche are ap­pointed Mat. 10. to be partakers of his glorie. And for proofe hereof, looke vpō the dearest frēendes [Page 245] that euer Christ had in this life, and see whe­ther they had parte therof or no? Of his mo­ther, old Simeon prophesied and tolde her at Luc. 2. the beginning, that the svuoorde of tribulations should passe her harte, signifieing therby, the extreme afflictions that she felt afterward in the death of her sonne, and other miseries heaped vpon her. Of the Apostles it is euidēt, that besyde all the laboures, trauailes, nee­des, sufferinges, persecutions and calamities' which were infinite, and in mans sight into­lerable, (yf we beleeue S. Paul recoūting the 1. Cor. 4 same:) beside all this (I saye) God wold not 2. Cor. 4 be satisfied, except he had their blood also: 6. 11. 12. and so wee see that he suffered none of the Act. 20. to dye naturallie, but onelye S. Iohn by a spe­ciall Rom. 8. priuilege by name graunted him frome Ioh. 21. Christ: albeyt yf we consider what Iohn also suffered in so long a lyfe as he lyued, beynge banished by domitian to pathmos: and at an other tyme, thrust into a tonne of heate oyle [...]. de prescrip. hereti. at Rome (as Tertulian and S. Ierome doe re­porte:) we shall see that his parte was no lesse Ierom. li. contr. Ia­uin. thā others. in this cuppe of his maister. I might reckon vp heere infinite other examples: but it needeth not: for it may suffice, that Christ Mat. 10. hathe geuen this generall rule in the new testament: He that taketh not vp his crosse and folovveth me, is not vvoorthie of me. By which, is resolued playnelie, that there is no saluatiō now to be had, but onelye for them that take vp (that is doe beare willinglie) theyr prop­per crosses, and therwith doe folowe theyr captaine, walking on with his crosse on his [Page 246] shoulders before them.

But heere perhappes some man may An obie­ction an­svvered. saye: yf this be so, that no man can be saued without a crosse: that is, vvithout affliction, and tribulation: hovv doe all those that lyue in peacible tymes and places, where no per­secution is, no trouble, no affliction, or tribu­lation? To which I answere, first, that yf there were anye such time or place: the men lyuing therein should be in great daunger, accor­ding to the sayeing of the prophet, they are Psal. 72. not in the laboure of other men, nor yet uvhipped and punished as others are. And therfore pryde possessed them, and they vvere couered vvith ini­quitie and impietie: and their iniquitie proceeded of their fatnesse, or abūdance. Beside this, thoghe men suffered nothing in this lyfe, yet (as saint Austen largelye proueth:) yf they dyed out of the state of mortall sinne: they might be sa­ued In ps. 73. & de ve­ra & fal­sa penitē tia c. 18. by suffering the purgyng fire in the next, according to the sayeing of Saint Paul: that such as build not golde, or siluer vppon the foundatiō, but woode, stravve, or stuble:

Second: ie, I ansvver, that there is no suche tyme & place so voyde of tribulation, but that there is allvvayes a crosse to be foūde, for them that vvill take yt vp. For ether is there pouertie, siknesse, slaun­der, enemitie, iniurie, contradiction, or some lyke affliction offered continually. For that, those men neuer want in the vvorld, wherof the prophet sayed: These that doe render euill Psal. 37. [Page 247] for good, dyd detract from me, for that I folouved goodnesse. At the leastwyse, there neuer want those domesticall enemyes, of which Christ Matt. 7. speaketh: I meane, ether our kynred & car­nall freends, whiche commonlie resist vs, yf we beginne once throughlie to serue God: or els our owne disordinate affections, whi­che are the moste perylouse enemies of all: for that they make vs warre vpō oure owne grounde. Agayn, there neuer want the tem­ptations of the world and deuill: the resi­sting wherof is muche more difficult in time Time of peace mo­re daun­gerous than of persecu­tion. of peace and wealthe, than in time of exter­nall affliction and persecution: for that the­se enemies are stronger in slatterie, than in force: whiche a godly father expresseth by this parable: The sunne & wynde (sayeth he) agreed one day to proue their seueral streng­thes A para­ble. in takinge a cloke from a wayesarynge mā. And in the forenoone, the wynd vsed all violence that he could to blowe of the saide cloke: But the more he blewe, the more fast held the trauailer his clocke, and gathered it more closely about hym. At after noone the sunne sent foorthe her pleasant beames, and by litle and litle so entered into this man, as he caused hym to yeeld and put of, not one­lye his cloke, but also his cote. VVhereby ys proued (sayeth this father) that the allureme­tes of pleasure are more strong, and harder to be resisted, than the violence of persecutiō. The lyke is shewed by the example of Da­uid, 2. Rc. [...] whoe resisted easilie manye assaults of aduersitie: but yet fell daungerouslie in tyme [Page 248] of prosperitie. VVherby appearethe that ver­tuous men haue no lesse warre in tyme of peace, than in time of persecution: Nor euer wanteth there occasion of bearing the crosse, & suffering affliction, to hym that will accept of the same. And this may suffice for this first poynt, to proue that euery man must enter into heauen by tribulation as S. Paul sayeth. 2. The cau­se vvhye God sen­deth affli­ction to the god lie.

Touching the second, whye God wolde haue this matter so: yt were sufficient to an­swere, that yt pleased hym best so, without seeking any further reason of his meaninge heerein: euen as it pleased him, without all reason in oure syght, to abase his sonne so much, as to send hym hyther into this world to suffer and dye for vs: Or yf we will nee­des haue a reason hereof: this one myght be sufficient for all: that seynge we looke for so great a glorie as we doe: we should labou­re a litle first for the same, and so shewe our selues woorthie of gods fauoure, and exalta­tion. But yet, for that yt hath pleased his di­uine maiestie, not onelye to open vnto vs his will and determination for our suffering in this lyfe: but also diuers reasons of his moste holy purpose & pleasure therin, for our fur­ther encouragement and consolation which doe suffer: I will in this place repeate some of the same, for declaration of his exceeding great loue, and fatherlie care towardes vs. 1. Increase of glorie

The first cause then, and the most princi­pall, is to encrease therby our merite & glorie in the lyfe to come. For hauing appointed by his eternall wisdome and iustice, that none [Page 249] shall be crowned there, but according to the 2. Tim. 2 measure of his fight in this world: the more Apoc. 2. and greater cōbates that he geueth (together with sufficient grace to ouercome therin:) the greater crowne of glorie prepareth he for vs at our resurrection. This cause tou­cheth Heb. 11. S. Paul in the woordes before alleaged of the saintes of the olde testament:

This also meant Christ expresselie whē Mat. 5. he sayed: Happie are they vvhich suffer persecu­tion, for theyrs is the kyngdome of heauen: happie are you vvhen men speake euell, and persecute you &c. reioyse and be glad (I saye,) for that your revvarde is greate in heauen. Hither also doe ap­pertaine all those promyses: of gayning lyfe by Mat. 10. leesing lyfe: of, receauing a hundred for one, and Mat. 19. the lyke. Heere hence do proceede all those Esa. 56. large promyses to virginitie, and chastitie: & Mat. 19. to such as geld them selues for the kyndome 1. Cor. 7. of heauen: to voluntarie pouertie, and to the Psal. 67. renovvncing of our owne will by obedience. Mat. 19. All vvhich are greate conflictes agaynst the Luc. 12. fleshe, woorld, and our ovvne sensualitie, and Pro. 21 can not be performed but by sufferinges and Luc. 9. afflictiō. Finally S. Paul declareth this matter 2. Cor. 4. fullie, when he sayeth: that a litle and short tribulation in this lyfe vvorketh a vveight of glo­rie aboue all measure in the hyght of heauen.

The second cause vvhy God appoynted 2 Hate of the vvorld. this is to draw vs therby from the loue of the world, his professed enemye: as in the next [Page 250] chapiter shalbe shevved at large. This cause S. Paul vttereth in these vvordes: VVe are pu­nished 1. Co. 11. of God, to the end vve should not be dam­ned vvith this vvorld. Euen then, as a Nurse, that to vveane her child from the lykyng of her mylke, dothe anoynte her teat with Al­loes, or some other suche bytter thing: so our mercyfull father, that vvolde retire vs from the loue of worldlie delytes, whereby infi­nite men doe perish dayly, vseth to send tri­bulation: whiche of all other thinges hathe moste force to woorke that effect: as we see in the example of the prodigall sonne, whoe could by no meanes be stayed from his plea­sures, Luc. 15. but onelyeby affliction.

Thirdlie, God vseth tribulation as a most 3. Amedicī to cure our disea­ses. present and soueraigne medicine to heale vs of many diseases, otherwyse almoste incura­ble. As first of a certayne blyndenes, and ca­reles negligence in our estate, contracted by wealth, and prosperitie. In whiche sense the scripture sayeth, that affliction geueth vnder­standing. Eccl. 28. And the wyse man affirmeth, that Pro. 29. the rodde bryngeth uvisdome. This was shewed in figure, vvhen the sight of Tobie was re­stored Tob. 12. by the bytter gaule of a fishe. And we haue cleare exāples in Nabuchadonasar, Saul, Dan. 4. Antiochus, and Manasses: all which came to 2. Mac. 9 see their owne faultes by tribulation, which 2. Paral. they wolde neuer haue done in tyme of pro­speritie. 33. The lyke we read of the brethren of Ioseph, whoe falling some affliction in Egypt, presentlie entered into their owne conscience, and sayd: VVe suffer those thinges Gen. 42. [Page 251] vvoorthely, for that vve synned against our bro­ther. And as tribulation bryngeth this light, whereby we see our owne defectes: so hel­peth yt greatlie to remoue and cure the sa­me: wherin it may be well lykened vnto the rodde of Moyses. For as that rodde strikinge the harde rockes, hrought foorth water, as Exo. 17. the scripture saieth: so, this rodde of afflictiō Deut. 8. falling vpon stonye harted synners molly­fyeth Psal. 77. them to contrition, and often times bringeth foorthe the fluddes of teares to Tob. 3. repentance. In respect wherof, holy Tobye sayeth to God: In tyme of tribulation thou for­geuest sinnes. And for lyke effect, it is compa­red Iob. 23. also to a fyle of yron which taketh away Prou. 17. the rust of the soule: Also to a purgation that Eccle. 2. driueth out corrupt humours: And finallie to Esa. 1. a golde smythes fyre which cōsumeth away Ier. 9. the refuse metalls, and fineth the golde to his perfectiō. I vvill trye thee by fyre to the qui­ck (sayeth God to a sinner by Esay the pro­phet) and I vvill take avvaye all thy tynne, and refuse metall. And againe by Ieremie, I vvill melt them, and trye them by fire. This he meant of the fyre of tribulation, whose propertie is (according as the scripture saythe) to pur­ge and fyne the soule, as fyre purgeth and Sap. 3. fineth golde in the fornace. For besides the Zach. 13. purgyng and remouing of greater sinnes, by consideratiō, and contrition (which tribula­tiō woorketh, as hathe bene shewed: it pur­geth also the ruste of infinite euill passions, appetites, and humours in mā: as the humour of pryde, of vayne glorie, of slouthe, of cho­ler, [Page 252] of delicate nysenes, and a thousand more, whiche prosperitie ingendereth in vs.

This al­so Iob. 33. signifieth holy Iob, when hauing sayed, that God instructeth a man by discipline (or cor­rection) to the end he may turne hym frō the thin­ges that he hath done, and deliuer hym from pryde: (whiche is vnderstoode of his synfull actes,) he addeth a litle after, the maner of this pur­gation, sayeing, his fleshe being consumed by pu­nishementes, let hym returne agayne to the dayes Ver. 25. of his youthe: That is, all his fleshlie humours and passions being now consumed by puni­shementes and tribulations, let hym begyn­ne to lyue agayne in suche puritie of soule, as he dyd at the begynning of his youthe, be­fore he had contracted these euill humours & diseases.

Nether onelie is tribulation a strong me­dicine to heale sinne: and to purge awaye the 4. A preser­uatiue. refuse metalles in vs of brasse, tynne, yron, lead, and drosse, as God by Ezechiel sayeth: Eze. 22. but also a most excellent preseruatiue against sinne for the time to come: According as good kyng Dauid sayed, the discipline (o Lorde) hathe Psal. 17. corrected me for euermore: That is, it hathe made me wary, and wachefull, not to cōmitt sinne [Page 253] agayne, according as the scripture sayeth in an other place: A greuous infirmitie or afflictiōEccl. 31.maketh the foule sober: For whiche cause the prophet Ieremie calleth tribulation, virgam Iere. 1. vigilantem: A wachefull rodde: that is, (as S. Ierome expoundeth it) a rodde that makith a man wachefull. The same signified God, Ose. 2. whé he saied by Ose the prophet: I uvil hedge in thy vvaye vvithe thornes: That is, I vvill so close thy lyfe on euerie side with the remē ­brance and feare of affliction, that thou shalt not dare to treade a-vvrie, lest thou treade vpon a thorne. All whiche good Dauid ex­presseth Psal. 18. of hym selfe in these woordes:

Of this also appeareth an other cause, 5. A preue­tion of the puni­shement in purga­torie. why God afflicteth his elect in this lyfe: and that is, to preuent his iustice vpō them, in the worlde to come. I mean that Iustice, whiche otherwise remayneth to be executed vpon euery one after their departure hence in that moste greuous fire, whereof I spake before: touching which S. Barnard sayeth thus: Oh Ser. 55. in cantie. vvold to God some man vvolde novv beforehand, prouide for my head abundance of vvaters, and to myne eyes a fountayne of teares: for so happely the burning fyre should take no holde, vvhere running teares had clensed before. And the reason of this is, (as that holy man hym selfe noteth after) for that God hathe sayd by Naum the pro­phet, Naū. 1. I haue afflicted the once, and I vvill not [Page 254] affiicte thee agayne: there shall not come from me a double tribulation.

Sixthelie, God sendeth tribulation vpon 6. To pro­ue vs. his seruantes, to proue them therby, whether they be fathefull and constant or no: That is, to make them selues and other men see and confesse, how faythefull or vnfaythefull they are. This in figure was signified, when Isaac Gen. 27. wold grope and touche his sonne Iacob, be­fore he wolde blesse hym. And this the scri­pture expresseth playnelie, when talking of the tribulations layed vpon Abraham, It ad­deth, tentauit deus Abraham: God tempted Gen. 22. Abraham, by these meanes to proue hym. And Moyses sayed to the people of Israell: Thou shaltremēbre hovv thy God ledde thee fortie yeres Deut. 8. about the desert to afflict thee, and tempt thee: to the end it might appeare vvhat vvas in thy hart: vvhether thou vvoldest keepe his c̄omaundementes or no. And agayne, a fewe chapiters after: Your God and Lorde dothe tempt you, to the end it Deu. 13. may be manifest vvhether you loue him or no, vvith all your hart and vvith all your soule. In whiche sense, also the scripture sayeth of Ezechias, after many prayses geuen vnto hym, that God left hym for a tyme to be tēpted, that the thoughtes of his hart might therby be made manyseftie. And 2. Paral. that this is gods fashion towardes all good 32. men, kyng Dauid sheweth in the persone of all, when he sayeth, Thon hast proued vs (o lord) thou hast examined vs by fyre: thou hast layed tri­bulation Psal. 63. vppon our backes, and hast broght men vpō our heades. And yet how well he lyked of this matter, he signifieth, when he calleth for [Page 255] more therof in an other place: sayeing, Trye Psa. 25. me (o Lorde) and tempt me: burne my reynes and hart vvithin me. That is, trye me by the way of tribulation and persecution: searche out the secretes of my hart and reynes: let the world see whether I will sticke to thee in aduersitie or no. Thus sayed that holie pro­phet, well knoweing that whiche in an other place the holie ghoste vttereth: that as the fornace tryeth the potters vesselles, so tribu­lation Eccl. 27. tryeth men. For as the sounde vesselles onelie, do holde when they come to the for­nace, and those whiche are crased doe brea­ke in peeces: so in tyme of tribulation & per­secution, the vertuous onelie stand to yt, and the counterfeit bewraye them selues: accor­ding to the sayeing of Christ: In tempere ten­tationis Luc. 8. recedunt: They departe from me in ty­me of temptation.

The seuenth reason, whye God layeth 7. To make men run­ne to God. tribulation vppon the vertuous is, therby to make them runne vnto hym for ayde & hel­pe: euen as the mother, to make her chyld more to loue her, and to runne vnto her, pro­cureth the same to be made afearde and ter­risied by others. This, God expresseth play­nelie by the prophet Ose, sayeing of those Ose. 11. that he loued: I vvill dravv them vnto me, in the ropes of Adam, in the chaynes ofloue, and vvill seeme vnto them as thoughe I raysed a yoke vpon their iavv bones. By the ropes of Adam, he mea­neth affliction, wherby he drewe Adam to knowe hym selfe: as also appeareth by that he addethe of the heauy yoke of tribulation, [Page 256] whiche he will laye vppon the heades and faces of his seruātes, as chaynes of loue, ther­by to draw them vnto hym. This chayne had Psal. 31. drawen Dauid vnto hym when he sayed, O lorde thouv art my refuge from the tribulation of sinners. As also those wherof Esay sayeth, Esa. 26. they sought the out (o lorde) in theyr affliction. Also those of whome Dauid sayed, Infirmities Psal. 15. vvere multiplied vpon them, and after that, they made haste to come. And God sayeth generallie of all good men: They vvill ryse betimes in the Ose. 6. morninge, and come to me in their tribulation. VVherfore holy kyng Dauid desiring to doe Psal. 82. certayne men good, and to wynne them to God, sayeth in one of his psalmes: Fyll theyr faces (o lorde) vvith shame, and confusion, and thē vvill they seek vnto thy name. And this is true (as I sayde) in the elect and chosen seruantes of God: but in the reprobate, this rope dra­weth not, this yoke holdeth not, nor dothe this chayne of loue wynne them vnto God: wherof God hym selfe complaineth, sayeing, Iere. 2. In vayne haue I strycken your children, for they haue not receaued my discipline. And agayne the prophet Ieremie sayethe of them to God, Iere. 5. thovv hast crushed them and they haue refused to receaue thy discipline: they haue hardened theyr faces euen as a rocke, and vvill not returne to thee. Beholde, they haue rent the yoke, and broken the chaynes.

Of this now enseueth an eigthe reason, 8 To mani­fest gods povver and loue in deliue ring. why God bringeth his seruātes into [...]: to wytt, therby to shew his power and loue in delyuering them. For as in this worlde a [Page 257] princelye mynde desireth nothing more, than to haue occasion wherby to shew his abilitie and good will vnto his deare freend: so God which hathe all occasions in his owne hādes, & passeth all his creatures together in great­nesse of loue and nobilitie of mynde, woor­keth purposelye diuers occasions & oportu­nities, wherby to shew & exercise the same. So he broght the three children into the bur­ning fornace, therby to shew his power and loue in deliuering them. So he broght Daniel, into the lyons denne: Susanna, vnto the point Dan. 3. 6. 13. of death: Iob, into extreeme miserie: Ioseph, into prison: Tobye vnto blyndenes: therby Iob. 1. 2. to shevv his power & loue in their deliue rā ­ce. Gen 31. For this cause also dyd Christ suffer the Tob. 2. 12. shyppe to be almoste drowned, before he would awake: and S. Peter to be almoste vn­der Matt. 8. water, before he wolde take hym by the Mat. 14. hande.

And of this one reason, many other rea­sones 9. The ioye of deli­nerance. and moste comfortable causes doe ap­peare of gods dealyng heerein. As first, that we being deliuered from our afflictiōs, might take more ioye and delite thereof, than yf we had neuer suffered the same. For as water is more gratefull to the vvayefayring man, after a long drythe: and a calme more pleasant vnto passingers after a troublesome tempest: so is our delyuerie more sweet after persecu­tion or tribulation: according as the scripture Eccle. 35 sayeth: Speciosa misericordia dei in tempore tri­bulationis: The mercie of God is beautyfull & pleasant in tyme of tribulation. This signified [Page 258] also Christ, when he sayed, your sorovve shalbe Ioh. 16. turned into ioye: That is, you shall reioyse, that euer you were sorowfull. This had Dauid proued vvhen he sayed, thy rodde (o Lorde) and Psal. 22. thy staffe haue comforted me: that is, I take great cōfort that euer I was chastyned with them. Psal. 93. And agayne, according to the multitude of my sorovves, thy consolations haue made ioyfull my mynde: That is, for euery sorow that I recea­ued in tyme of affliction, I receaue now a cō ­solation after my delyuerance. And agayn, in an other plaee, I vuill exult and reioyse in thy mercye o Lord. And wherfore (good kyng) wilt Psal. 30. thou so reioyse? yt foloweth immediatlie: For that thou hast respected my abasement, and hast delyuered my foule from the necessitie vuherin soee vvas, nor hast not left me in the handes of myne enemye. This then, is one most graciouse mea­ning of our louyng and mercifull father, in afflicting vs for a tymee to the end, our ioye may be the greater after our delyuerance, as no doubt but it was, in all those whome I ha­ue named before, deliuered by gods mercie: I mean, Abraham, Ioseph, Daniel, Sidrach, Mi­sach, and Abdenago, Susanna, Iob, Thobias, peter and the rest: whoe tooke more ioye after their deliuerance, than yf they had ne­uer bene in afflictiō at all. VVhen Iudith had Iudith. 6. 14. 15. delyuered Bethulia, and returned thyther with Holofernes heade: there was more har­tie ioye in that citie, than euer there wolde haue bene, yf it had not bene in distresse. VVhen S. Peter was dolyuered out of prison Act. 12. by the Angel: there was more ioye for his [Page 259] deliuerance in the churche, then coulde haue bene, yf he had neuer bene in prison at all.

Out of this great ioye resulteth an other 10. Thankes geuiug for our deliue­rance. effect of our tribulation, muche pleasant to God, and comfortable to our selues: and that is, a moste hartie and earnest thankes geuing to God for our deliuerance: suche as the pro­phet vsed when he saied, after his deliuerāce: I for my part vvill syng of thy strengthe, and vvill Psal. 58. exalt thy merice betymes in the morning for that thou hast bene my ayder and refuge, in the daye of my tribulation. Suche hartie thankes & prayse dyd the children of Israel yeelde to God for their delyuerance, when they vvere passed ouer the read sea, in that notable song of theirs, whiche begynneth Cantemus domino: Exo. 15. And is regestred by Moyses in Exodus. From 1. Re. 2. lyke hartie affect came also those songes of Iudic. 5. Anna, Debora, and Iudith, mowed therunto Iudi. 12. by the remembrance of their afflictions past. And finally, this is one of the cheefest things that God esteemeth & desireth at our handes: as he testifieth by the prophet, sayeing, call Psal. 49. vpon me in the daye of tribulation: I vvill deliuer thee, and thou shall honoure me.

Besides all these, God hathe yet further 11. Embolde ning vs in gods ser­uice. reasones of layeing persecution vpon vs: as for example: for that by suffering, and per­ceyuing in deede gods assistance and conso­lation therin, we come to be so hardie, bolde, and constant in his seruice, as nothing after­warde can dismaye vs: euen as Moyses, thoghe Exo. 4. he were first a feard of the serpent made of his rodd, & fledd awaye from it: yet, after by [Page 260] gods commandemente he had once taken yt by the tayle, he feared it no more.

what greater confidence can be imagined than this?

Agayne, by persecution & affliction God 12. The exer­cise of all the vertues. Faithe. bringeth his children to the exercise & per­fect possession of all the vertues belonging to a Christian man. As for example, faythe is exercised in tyme of tribulation, in conside­ring the causes of gods permissiō, & beleeuīg moste assuredlie the promises he hathe made for our deliuerāce. Hope is exercised in con­ceauing Hope. & assuring her selfe of the rewarde promised to them that suffer patiently. Cha­ritie Charitie is exercised, in considering the loue of Christ suffering for vs, and therby prouoketh the afflicted to suffer againe for hym. Obe­dience Obedience. is exercised in conforming our willes to the will of Christ. Patience, in bearing Patience Humili­tie. quietlye. Humilitie, in abasing our selues in the sight of God. And so lykewise all other vertues, belonging to a good Christian, are stirrd vpp, exercised, confirmed, strengthe­ned, & establyshed in mā by tribulatiō, accor­ding to the sayeing of S. Peter: God shall make 1. Pet. 5. perfect, confirme, and establishe those, vvhiche haue suffered a litle for his name.

Finallie, gods meaning is by layeing per­secution 13. To make vs lyke vnto Christ. Esa. 53. and affliction, vpon vs, to make vs [Page 261] perfect Christians: that is lyke vnto Christ our captaine, whome the prophet calleth Vi­rum dolorum, & scientem infirmitatem:

therby to receaue the more glorie at his returne to heauen, and to make more glorious all those, that will take his parte therin. To speake in one worde: God Craci­fied Chri­stians. wolde make vs by tribulation crucified Chri­stians: VVhiche is the moste honorable title that can be geuen vnto a creature: crucified (I saye) and mortified to the vanities of this worlde: to the fleshe: and to our owne con­cupiscence and carnall desires: but quicke & full of all lyuelie spirit, to vertue, godlines, & deuotion. This is the heauenlie meaning of our Soueraigne Lord and God, in sending vs persecutiō, tribulation, & affliction: in respect whereof holie Iob dowteth not to saye: Blessed is the man that is afflicted by God. And Iob. 5. Christ hym selfe yet more expresselie: Happie Matt. 5. are they vvhich suffer persecution. Yf they are happie & blessed therby: then is the worldlie greatlie a-vvrie, whiche so much abhorreth the sufferāce therof thē is god but vnthākful­lie dealt withal by many of his childrē, whoe repyne at this happines bestowed vpon thē: where as in deede they should accept it with ioye and thankes geuing. For proofe & better declaratiō wherof, I will enter now into the third pointe of this chapiter, to examine what reasones and causes there be to induce vs to this ioyfullnes & contentation of tribulation.

And first, the reasones layed downe [Page 262] alredie of gods mercifull, and fatherlie mea­ning 3 The third parte of this cha­pter whi tribulati­ons sho­uld be re ceaued laufullie. in sending vs affliction, might be suffi­cient for this matter: That is, to comfort and content any Christian man or woman, who takethe delite in godes holie prouidence to­wardes them. For yf God doe send affliction vnto vs, for the encrease of our glorie in the lyfe to come: for draweing vs from infection of the worlde: for opening our eyes, and cu­ring our diseases: & for preseruing our sou­les from synne hereafter: as hathe bene she­wed: whoe can be iustely displeased ther­with, but suche as are enemies vnto their owne good? we see that, for the obtaining of bodilie healthe, we are cōtent, not onelie to admitt many bytter and vnpleasant medici­nes: but also (yf neede require) to yeeld wil­linglie some parte of our bloode to be taken from vs. And how muche more shoulde we do this, for the eternall healthe and saluation of our soule? But now further, yf this medi­cine haue so many more commodities besi­des, as haue bene declared: yf it serue heere for the punishemēt of our synnes, due other­wyse at an other place, in farre greater quā ­titie and rigour of iustice: yf it make a triall of our estate, and doe drawe vs to god: yf it procure godes loue towardes vs: yeeld mat­ter of ioye by our delyuerance: prouoke vs to thankefullnes: embolden and strengthen vs: and finally, if yt furnishe vs with all vertues, and doe make vs lyke to Christ hym selfe: then is there singular great cause, why we should take comfort and cōsolation therein: [Page 263] for that, to come neare and to be lyke vnto Christ, is the greatest dignitie & preeminence in the world. Lastlie, yf gods eternall wisedo­me hathe so ordayned and appointed, that this shalbe the meanes of his seruantes salua­tion: the badge and lyuerie of his sonne: the hyghe waye to heauen vnder the stādarde of his crosse: then oughte we not to abhorre this meanes, not to refuse this lyuerie: not to flye this waye: but rather, with good peter Act. 5. and Iohn to esteeme it a great dignitie to be made woorthie of the most blessed participa­tio therof. VVe see that to weare the colours of the prince, is thought a prerogatiue among courtiers in this world: but to weare the ro­be or crowne yt selfe, were to great a digni­tie for anye inferiour subiect, to receaue. Yet Christ our lord and king is cōtent to imparte bothe of his, with vs. And how then ought we (I pray you) to accept therof?

And now (as I haue sayd) these reasons Speciall Conside­rations, of cōfort in affli­ction. might he sufficient to comfort and make ioy­full all those that are called to suffer afflictiō and tribulation. But yet there want not some more particular cōsideratiōs besides. VVher­of the first and moste principall is, that this matter of persecutiō cometh not by chaunces or casualtie, or by any certaine generall dire­ction from higher powers: but by the speciall prouidence and peculiar disposition of God: Mat. 10. as Christ shewethe at large in S. Mathews gospell: That is, this heauenlie medecine or potion is made vnto vs, by gods owne hand in particulare. VVhiche Christe signifiethe [Page 264] when he sayethe: Shall I not drinke the cuppe Ioh. 18. vvhich my father hathe geuen me? That is, seing my father hath tempered a potion for me, shall I not drynke yt? as whoe would saye, it were too muche ingratitude. Secondlie is to be noted, that the verie same hand of God, whiche tempered the cuppe for Christ, his owne sonne, hathe done the same also for vs, according to Christ his sayeing: You shall Mat. 10. drynk of my cuppe. That is, of the same cuppe whiche my father hathe tempered for me. Heerof it foloweth, that, with what hart and loue God tēpered this cuppe vnto his owne sonne: with the same he hathe tempered it also to vs: that is, altogether for our good and his glorie. Thirdlie is to be noted, that this cuppe is tempered withe suche speciall care (as Christ sayeth) that, what trouble or daun­ger soeuer it seeme to woorke: yet shall not one heare of our head perishe by the same. Luc. 21. Nay further, is to be noted, that whiche the Mat. 10. prophet sayeth, O Lord thou shalt geue vs to Psal. 79. drynke in teares, in measure. That is, the cuppe of teares and tribulation shall be so tempered in measure by our heauenlie phisition, as no man shall haue aboue his strengthe. The dose of Aloes and other bitter ingredientes shalbe qualified withe manna & sufficient sweetnes of heauenlie cōsolatiō. God is faithfull (saieth S. Paul) and vuill not suffer you to be tempted 1. Co. 10 aboue your abilitie. This is a singular point of comfort, and ought alwayes to be in our re­membrance.

Beside this, we must consider, that the [Page 265] appointing & tempering of this cuppe, being now in the handes of Christ our Sauiour, by the full commission graunted hym from his Mat. 28. father: and he hauing learned by his owne Heb. 5. sufferinges (as S. Paul notifieth) what it is to suffer, in flesh and blood: we may besure that he will not laye vpon vs more, than we can beare. For, as yf a man had a father or brother, a moste skyllfull physition, and should re­ceaue a purgation from them, tempered with their owne handes, he might be sure it wolde neuer hurt hym, vvhat rombling soeuer it made in his be lye, for the time: so and muche more may we be assured of the potion of tri­bulation ministred vs, by the hand of Christ: Heb. 12. thoughe (as S. Paul sayeth) it seeme vnto vs vnpleasant for a time. But aboue all other cō ­fortable cogitations, this is the greatest and moste comfortable, to consider, that he diui­deth this cuppe onelie of loue, as hym selfe protesteth, and S. Paul proueth: that is, he ge­ueth Apoc. 3. out portions of his crosse (the richest Heb. 12. Iewell that he maketh accōpt of) as world­lie Godes measure of tribu­lation goethe accordin ge to the measure of his lo­ue princes doe their treasure, vnto none, but vnto chosen and pycked freendes: and among them also, not equally to eche man, but to eueire one a measure, according to the mea­sure of good will, wherwith he loueth hym. This is euident by the examples before sett downe of his dearest freendes, moste of all afflicted in this lyfe: that is, they receaued greater portions of this treasure, for that his good will was greater towardes them. This also may be seene manifestly in the example [Page 266] of S. Paul: of whome after Christ had sayed to Ananias, vas electionis est mihi, he is a cho­sen Act. 9. vessell vnto me: he geueth immediatelie the reason therof: For I vvill shevv vnto hym, vvhat great thinges he must suffer for my name. Loe heere: for that he was a chosen vessell, therfore he muste suffer great matters. Doth not the measure of suffering goe then accor­ding to the measure of gods loue vnto vs? Surely S.Peter knew well how the matter 1. Pet. 2. went, and therfore he writeth thus: Yf you liuing vvell, doe suffer uvith patience, this is a grace (or priuilege) before God. And agayne a litle after: Yf you sufferreproche in the name of 1. Pet. 4.Christ, you are happie: for that the honoure and glorye, and povver of God, and of his holy spirit, shall rest vpon you.

Can there be any greater rewarde pro­mised, or anie more excellent dignitie, than to be made partaker of the honour, glorie, and power of Christ? Is it maruayle now yf Christ sayed, Happie are you vvhen men reùile Matt. 5. and persecute you? Is it maruaile thoughe he sayed, gaudete in illa die, & exultate, reioyse & Luc. 6. triumphe ye at that daye? Is it maruaile, thou­ghe S. Paul sayde,

Is it meruaile yf Peter and Iohn being reproched Act. 5. & beaten at the Iudgement seat of the Iewes, wēt away reioysing that they were esteemed woorthie to suffer contumelie for the name of lesus? Is it meruaile thogh S. Paul accoun­ted [Page 267] this suche a highe priuilege geuen to the Philippiens when he sayed, It is geuen to Philip. 1 you, not onelie to beleeue in Christ, but also to suf­fer for hym, and to haue the same combate, vvhi­che you haue seene in me, and novv heare of me: All this is no maruaile (I saye,) [...] that suf­fering withe Christ, and bearing the crosse with Christ, is as great a preferment in the court of heauen, as yt should be in an ear­thlye courte, for the prince to take of his owne garment, and to laye yt on the backe of one of his seruantes.

Of this now foloweth an other conse­quent Tribula­tion a si­gne of predesti­nation. of singular consolation, in time of af­fliction: and that is, that tribulation (especial­lie when grace is also geuen to beare it pa­tientlie) is a great coniecture of our prede­stination to eternall lyfe. For, so muche doe all those argumētes before touched insinuat, as also in the contrary part, to lyue in con­tinuall prosperitie, is a dreadfull signe of euerlasting reprobation. This pointe is mar­uailouslie proued by Saint Paul vnto the Heb. 12. hebrewes, and greatlie vrged. And Christ ge­ueth a playne signification in S. Luke, when Luc. 6. he sayeth: Happie are you that vveepe novv, for you shall laughe. And on the other side: VVoe vnto you that laughe novv, for you shall vveepe: vvoe vnto you riche mē, vvhich haue your cōsolatiō heere in this lyfe. And yet more vehemētlie thā all this, dothe the sayeing of Abraham to the riche man in hell, (or rather Christs woordes parabolicallye attributted vnto Abraham) confirme this matter: For he sayeth to the ri­che [Page 268] man cōplayning of his torment: Remem­ber child, that thou receauest good in thy lyfe ty­me: Luc. 16. He dothe not saye (as S. Barnard well no­teth) apuisti thou tookest them by violence: but recepisti, thou receauest them. And yet, this now is obiected against hym as wee see. Dauid handleth this matter in diuers places, but purposelie in two of his psalmes, & that Psal. 27. & 143. at large. And after long searche, and muche admiration, his conelusion of wicked men prospered aboue other in the worlde is this: Veruntamen propter dolos posuisti eis, deiecisti Psal. 37. eos dum alleuarentur.

That is, thow hast throwē them downe to the sentence of damnation, in thy secrete and inscrutable determinatiō. Heere the comparison of S. Gregorie taketh Com. in. Iob. place: that as the oxen appointed to the slau­ghter, are lett runne afatting at their pleasu­re, and the other kept vnder dailie labour of the yoke: so fareth it with euill and good men. In lyke maner, the tree that beareth no fruite, is neuer beaten (as wee see) but onelie the fruitefull: and yet the other (as Christ sa­yeth) is reserued for the fyre. The syck man that is past all hope of lyfe, is suffered by the Ma. 3. 7. phisition to haue what so euer he lusteth af­ter: Ep. Iud. But he whose health is not dispaired, can not haue that libertie graunted. To conclu­de, the stones that must serue for the glorious 3. Ro 6. temple of Salomon, were hewed, beaten, and polyshed without the churche, at the quar­rie [Page 269] side: For that no stroke of hāmer might be heard within the temple. S. Peter sayeth, that 1. Pet. 2. the vertuous are chosen stones, to be placed in the spirituall building of God in heauen, where there is no beating, no sorow, no tri­bulation. Apo. 21. Heere then must we be polyshed, hewed, aud made fytt for that glorious tē ­ple: heere (I say) in the quarrie of this world: heere must we be fined, heere must we feele the blowe of the hammer, and be moste glad­de, when we heare or feele the same: for that it is a signe of our election, to that moste glo­rious howse of godes eternall mansion.

Beside this matter of predestination and Tribula­tion brin geth the compa­nie of God him selfe. election, there is yet an other thing of no small comfort to the godlie afflicted, fown­ded on these woordes of God: cum ipso sum in tribulatione: I am withe hym in tribulatiō. VVherby is promised the companie of God hym selfe in affliction and persecution. This Psal. 90. ys a singular motiue (saythe S. Barnard) to styrre men vp withall to embrace tribulatiō, seing in this world for good companie, men aduenture to doe any thing. Ioseph was ca­ryed Gen. 37 Sap. 10 captiue into Egypt, & God went dow­ne with hym (as the scripture sayeth:) yea more than that, he went into the dongeon, and was in chaynes with hym. Sidrach, Mi­sac, and Abdenago were cast into a burning fornace, and presentlie there was a fowerth came to beare them compagnie, of whome Nabuchodonasar sayeth thus:

Christ restored, as he passed by, a certaine beggar vnto his sight, whiche hadd bene blynde from his natiuitie. For whiche Ioh. 9. thing, the man being called in question, and speaking somewhat in the prayse of Christ, Note this example. for the benefit receaued, he was cast out of the synagoge by the pharasies: VVhereof Christ hearing, sought hym out presentlie, & conforting his harte, bestowed vppon hym the light of mynde, muche more of importan­ce than that of the bodie geeuen hym before. By this and lyke examples, it appeareth, that a man is no sooner in affliction and tribulatiō for iustice sake, but streight waye Christ is at hand to beare him cōpanie: and yf his eyes might be opened, as the eyes of Elizeus his 4. Re. 16 disciple was, to see his companions, the trou­pes of Angells (I meane) whiche attend vpō their lord in this his visitation: no doubt but his hart wolde greatlie be comforted ther­withe. The assi­stance of godes grace in tribula­tion.

But that which the eye can not see, the soule fe: leth: that is, she feeleth the assistāce of gods grace amyddest the depthe of all tri­bulations. this he hathe promised agayne & agayn: this he hathe sworne: and this he per­formeth moste faythfullye to all those that suffer meeklie for his name.

that is, to the end that Christ should assist hym more abundantlie with his grace: Cum enim infirmor, tune potens sum:

That is, the more tribulations and afflictiōs are layed vpon me, the more potent is the ayde of Christs grace vnto me. And therfore the same Apostle wri­teth thus of all the Apostles together: VVe suf­fer 2. Co. 4. tribulation in all things, but yet vve are not distressed: vve are brought into perplexities, but yet vve are not forsaken: vve suffer persecution, but yet vve are not abandoned: vve are flong dovvne to the grounde, but yet vve perishenot. This then ought to be a moste sure and secure staffe in the hand of all Christiās afflicted, that, what soeuer befall vnto thē: yet the grace of God will neuer fayle to holde them vp, and beare them owt therein: for moste true & certaine is that sayeing of S. Austen, so often repeated Ser. 88. de temp. & de nat. & gr. ca. 26. by hym in his woorkes: that God neuer for­saketh anye man, except he be reiected and first forfaken by man.

For the last reason of comfort in affliction, I will ioyne two thinges together, of great force and efficacie to this matter. The first wherof, is the expectation of rewarde: the other is the shortnes of tyme wherein we 2. Co. 4. haue to suffer: bothe are touched by S. Paul in one sentence, when he saythe, that a litle, and momentarie tribulation in this vvorld, vvorketh an eternall vveight of glorie in the byghth of heauen. By momentarie he shewethe the litle time we haue to suffer: and by eternall vveight [Page 272] of glorie he expresseth the greatnes of the rewarde prepared in heauen for recompence of that suffering. Christ also ioynethe bothe these comfortes together, when he sayethe: Apo. 22. Beholde I come quicklie, and my revvarde is vvith me. In that he promiseth to come quicklye, he signifiethe that our tribulation shall not en­dure long: by that he bringethe his rewarde with hym, he assureth vs that he will not come emptie handed, but redie furnished, to recōpence our labour throughelie. And what greater meanes of encouragement could he vse than this? If a man did beare a verie heauy burden: yet yf he were sure to be well payed for his labour, & that he had but a litle waye to beare the same: he wold strayne hym selfe greatlie, to goe throughe to his wayes end, rather than for sparing so snorte a labour, to leese so large and so present a rewarde. This is our lordes most mercyfull dealing, to com­fort vs in our afflictiō, & to animate vs to hol­de out māfullie for a time, thoghe the poyse seeme heauye on our shoulders: the cōming Iac. 5. of our Lord is euen at hand, and the iudge is Mat. 11. before the gates, who shall refreshe vs, and Apoc. 7. wype awaye all our teares, and place vs in 21. his kyngdome to reape ioye without fayn­tinge. Gal. 6. And then shall vve prooue the sayeing of holye S. Paul to be true: That the sufferinges of this uvorld are not vvoorthie of that glorie Rom. 8. vvhich shalbe reuealed in vs. And this may be sufficient for the reasones left vs of comforts in tribulation and affliction. The fo­vverthe

And thus hauing declared the first three [Page 273] pointes promised in this chapiter: there re­mayneth parte of this cha­piter. onelie to saye a woorde or twoo of the fowerth: that is, what we haue to doe for our partes in time of persecution and af­fliction. And this might be dispatched in sa­yeing onelie that we haue to conforme our selues to the will and meaning of God, vtte­red before in the causes of tribulatiō. But yet for more ease and better remembrāce of the same, I will breeflye runne ouer the princi­pall pointes therof. First thē we haue to aspi­re to that (yf we can) which Christ counsai­leth, Gaudete & exultate, reioyse & triumphe: 1. To reioy se in tri­balation or at least vvyse to haue pa­tience. Or, yf we can not arryue to this perfection: yet to doe as the Apostle willeth, omne gau­dium existimate cum in varias tentationes incide­ritis, esteeme it a mattter woorthie of all ioye, when yee fall into diuers temptations: that is, yf we can not reioyse at it in deede: yet to thincke it a matter in yt selfe woorthye of Luc. 6. reioysement: reprehendinge our selues, for Iac. 1. that we can not reache vnto it. And if we can not come thus the high waye nether, (as in deede we ought to doe: yet in anie case to re member, what in an other place he sayethe:

Secondlie, we ought to doe as the Apo­stles 2. To co­me to God by feruent prayer. dyd, when they were in the moste ter­rible tempest of the sea (Christ beinge wyth them, but a sleepe:) that is, we must goe and a wake hym: we must crye vnto hym with Mat. 8. [Page 274] the prophet: Exurge, quare obdormis domine? O Psal. 43. Lord arise, whye doest thou sleepe in our mi­serie? This wakening of Christ dothe please him wonderfullie, as hathe bene shewed: but speciallie yf it be done, with that assured cō ­fidēce, & of true affectioned children, wher­withe Marc. 4. S. Marke describeth the Apostles to haue awakened Christ. For their woordes were these: Maister: dothe it not appertaine vnto you that vve perish here? As whoe wolde saye, are not we your Disciples and seruantes? are not you our I orde and Maister? is not the cause yours? is not all our trust and hope in you? how chaunceth it then, that you slee­pe and suffer vs to be thus tossed and tom­bled, as yf we appertained nothing vnto you? with this affection prayed Esaye, when he Esa. 63. sayed.

Thus I say we must call vpon God: thus we must awaken hym, when he seemeth to slee­pe in our miseries, with earnest, with deuou­te, with continuall prayer: allwayes hauing in our mynde that moste comfortable para­ble of Christ, wherin he sayeth, that yf we Luc. 11. should come to our neighboures dore, and [Page 275] knocke at mydnyght, to boro we some bread, when he were in bedde with, his children, & moste [...] the to ryse: yet yf we perseuer in asking, & beating at his dore still, thoughe he were not our freend, yet woulde he ryse at lengthe, and geeue vs our demaunde, therby at least to be rydde of our cryeing. And how much more will God doe this (sayeth Christ) who bothe louethe vs, and tenderethe our case, moste mercyfullye?

But yet heere is one thing to be noted 4. An im­portant note. in this matter: and that is, that Christ suffe­red the shyppe almoste to be couered with waues (as the Euangelist sayeth) before he Matt. 8. wold awake, therby to signifie that the mea­sure of temptationes is to be left onelie vnto hym selfe: yt is sufficient for vs to rest vpon 1. Co. 10 the Apostles woordes: He is faithfull, and ther­fore he vvill not suffer vs to be tempted aboue our flrengthe. VVe may not examine or mistruste his doeyngs: Wee maye not inquire why do­th he this? or why suffereth he that? or how long will he permitt these euills to raygne? God is a great God in all his doeyngs: and when he fendeth tribulation, he sendeth a great deale together, to the ende he maye shewe his great power, in deliueringe vs, and recompence it after, with greate measure of cōfort. His tēptatiōs often times doe goe very deepe, therby to trye the verie hartes and reynes of men. He wet farre with Elias, when he caused hym to flye into a mountaine, and there moste desirous of deathe, to saye: They haue kylled all thy prophettes (o Lord) and I am 3. Re. 19. [Page 276] left alone, and novv they seek to kyll me also. He went farre with Dauid, when he made hym crie out:

But yet aboue all others, he went furthest with his owne deare sonne, when he constrayned hym to vtter those pi­tyfull and moste lamentable woordes vpon the crosse: My God, my God, vvhy hast thou for Mat. 27. saken me? VVho can now complayne of any Psal. 21. proofe or temptation what soeuer layd vpō hym, seing God vvolde goe so farre with his owne deare onelie sonne?

Heereof then enseweth the thyrd thing 3. Magna­nimitie vvith a stronge. faithe. necessarie vnto vs in tribulation: whiche is magnanimitie: grounded vpon astrong and inuincible faithe of gods assistāce, and of our [...] deliuerance, how long soeuer he delay the matter, & how terrible soeuer the storme doe seeme for the tyme. This God requireth at our handes, as maye be seene by the exam­ple of the disciples, whoe cried not, vve pe­rishe before the waues had couered the ship, as S. Mathew writeth: and yet Christ sayed Matt 8. vnto them, vbi est fides vestra? where is your Luc. 8. [Page 277] faithe? S. Peter also was not a fearde vntill he was almoste vndet water, as the same Euan­gelist recordeth: and yet Christ reprehended Mat. 14. him sayeing, thou man of litle faythe, vvhy diddest thou doubte? VVhat then must vve doe in this case, deare brother? surelie we must putt on that magnanimous faithe of valiant king Da­uid, whoe vpō the moste assured trust he had of gods assistāce, sayed In deo meo transgrediar Psal. 17. murum. In the helpe of my God I vvill goe throughe a vvall. Of which inuincible faithe S. Paul was also, when he sayed: Omnia possum Phili. 4. in eo qui me [...]: I can doe all thinges in hym that comforteh and strengtheneth me: Nothing is vnpossible, nothing is to harde for me, by his assistance. VVe must be (as the Prou. 28 scripture sayeth) quasi leo confidens abs (que) ter­rore. Lyke a bolde and confident lion whiche is without terrour: that is, we must not be astonyed at anye tempest, anye tribulation, anye aduersitie: we must saye withe the pro­phet Dauid, experienced in these matters:

God is my helper, and protector, and therfore I will des­pise Psa. 117. and contemne myne enemyes. And an Esa. 12. other prophet in lyke sense: Beholde, God is my [Page 278] sauioure, and therfore vvill I deale confidentlie, & vvill not feare. These were the speeches of ho­lye prophettes: of men that knew well what they sayed, and had often tasted of affliction, them selues: and therfore coulde saye of their owne experience, how infallible gods assi­stance is therin.

To this supreme courage, magnanimitie, [...] fortitu­de. and Christian fortitude, the scripture exhor­teth vs, when it sayeth:

And S. Peter addeth fur­ther, 1. Pet. 3. ne (que) conturbemini: That is, doe not onelie, not feare them, but (whiche is lesse) doe not so muche as be troubled for all that fleshe & bloode can doe agaynst you.

Christ goeth further in the Apocalyps, and vseth maruailous speeches to entyse vs to this fortitude. For these are his woordes: Apoc. 2.

Hitherto are the woordes of Christ to [Page 280] S. Ioh.

Qui vicerit possidebit haec, & ero illi Cap. 21. deus, & ille erit mihi filius: timidis autem & in­credulis &c. pars illorum erit in stagno ardenti, igne & sulphure, quod est mors secunda.

Heere now we see bothe allurement & threates: good and euill: lyfe and deathe, the Eccl. 15. Ioyes of heauen, and the burning lake, pro­posed vnto vs. VVe maye streache owte our handes vnto whiche we will. Yf we fight and conquer (as by gods grace we maye) thē are we to enioye the promises layd downe before. Yf we shew our selues ether vnbe­leeuing in these promises, or fearefull to take the fyght in hande, being offered vnto vs: then fall we into the daunger of the con­trarie threates: euen as S. Iohn affirmeth, in an other place, that certayne noble men dyd, among the Iewes, whoe beleeued in Christ, Ioh. 12. but yet durst not confesse hym, for feare of persecution.

Heere thē must ensewe an other vertue A firme resolutiō in vs, moste necessarie to all tribulation and [Page 281] affliction, and that is, a strong and firme re­solution, to stand and go throughe, what op­position or contradiction soeuer we fynde in the world, ether of fawning flatterie, or persecuting crueltie. This the scripture tea­cheth Eccl. 9. cryeing vnto vs, esto firmus in via domini: Be firme and immouable in the waye of our 1. Co. 16. lord. And agayne, State in fide: viriliter agite: Stand to your faythe, and play you the men. Eccl. 11. And yet further, confide in deo, & mane in lo­co tuo: Trust in God, and abyde firme in thy 2. Par. 15 place.

This resolution had the three children [...], Misach, & Abdenago, when hauing heard the flattering speeche, & infinite threa­tes of cruell Nabuchodonasar, they answe­red Dan. 3. with a quiet spirit.

This resolution had peter & Iohn, who being so often [...] before the councell, & bothe commaunded, threatened, and beaten, Act. 4. 5. to talke no more of Christ: answered styll: Obedire oportet deo magis quam hominibus, vve [Page 282] muste obey God, rather than men. The same had S. Paul also, when being requested with teares of the Christianes in Cesarea, that he Act. 21. wolde forbeare to goe to Ierusalem, for that the holie ghoste had reuealed to manye the troubles whiche expected hym there:

but also to suffer deathe for the same.

Finallye, this was the resolution of all the holye martyres and confessors, and other seruantes of God: wherby they haue with­stoode the temptations of the deuill, the al­lurementes of fleshe and bloode, and all the persecutions of tyrantes, exacting things vn­laufull at their handes. I will alleage one exā ­ple more owte of the scripture, and that be­fore the cōming of Christ, but yet nighe vnto the same, and therfore no maruaylle (as the [Page 283] fathers doe note) thoghe it tooke some heate of Christian feruour and constancie towar­des martyrdome. The example is wounder­full, for that in mannes sight it was but for a small matter required at their handes, by the tyrantes commaundement: that is, onelie to eate a peece of swynes fleshe: for thus it is recorded in the scripture.

It happened seuen brethren to be appre­hended together in those dayes, and to be 2. Mac. 7 A maruai lous con­siācie of the seuē Macha­bees and their mo ther. broght (with their mother) to the kyng An­tiochus, and there to be compelled with tor­mentes of whipping, and other instrumentes, to the eating of swynes flesh against the law. At what tyme one of them, (whiche was the eldest) sayde:

This then is the constant and immouable resolution whiche a Christian man should haue in all aduersitie of this lyfe. VVherof Li. 1. offi. c. 38. S. Ambrose sayeth thus.

If you aske me heere how a man may co­me Hovv a man may come to an inuin­cible re­solution. to this resolution: I answere, that S. Am­brose in the same place, puttethe two wayes: the one is to remember the endles and into­lerable paynes of hell, yf we doe yt not: and the other is to think of the vnspeakable glo­rie of heauen, yf we doe yt. VVhereto I will adde the thirde, whiche vvith a noble hart, may perhappes preuayle, as much as ether of them bothe: and that is, to consider what others haue suffered before vs, especiallie Christ hym selfe, & that onelie of meere loue and affectiō towardes vs. VVe see that in this worlde, louyng subiectes doe glorie of no­thing more, than of their daungers or hurtes taken in battaile for their prince, thoghe he neuer tooke blowe for them agayne. VVhat then wolde they doe, yf their prince had [Page 286] bene afflicted voluntarilie for them, as Christ hathe bene for vs? But yf this great example of Christ seeme vnto thee to highe for to imi­tate: looke vpon some of thy brethren before thee, made of flesh and bloode as thou art: see what they haue suffered before they coulde enter into heauen: and thinke not thy selfe hardlye dealt withall, yf thou be called to suffer a litle also.

Saint Paul writeth of all the Apostles 2. Cor. 4. together: euen vnto this hower we suffer The suffe ringes of the Apo­stle. hungar and thirst, and lacke of apparell: we are beaten with mennes fistes:

That is, thoghe we be Apo­stles, thoghe we haue wroght so manye mi­racles, & conuerted so manye milions of peo­ple: yet euen vnto this daye are we thus vsed. And a litle after, describing yet further their 2. Cor. 6 liues, he sayeth:

By this we may see now whether the Apo stles taught vs more by woordes, than they shewed by example, aboute the necessitie of suffering in this lyfe. Christ might haue pro­uyded for them yf he wolde, at least wyse thinges necessarie to their bodies & not haue suffered them to come into these extremities of lacking clothes to their backes: meate to their mouces, & the lyke. He that gaue the au­thoritie to doe so manieother miracles, might haue suffered them at least to haue wroght sufficient maintenāce for theyr bodyes, whi­che should be the first miracle that wordlie men would woorke, yf they had suche au­thoritie. Christ myght haue sayed to Peter when he sent hym to take his tribute from [Page 288] owte of the fyshes mouthe: take so muche more, as will suffice your necessarie expen­ces, Mat. 17. as you trauayle the coūtrie: But he wol­de not, nor yet diminishe the great afflictiōs whiche I haue shewed before, thoughe he loued them as dearelie, as euer he loued hys owne sowle. All whiche was done, (as S. Pe­ter 1. Pet. 2. interpreteth) to geue vs example, what to folo we, what to looke for, what to desire, what to comfort our selues, in amyddest the greatest of all our tribulations.

Saint paul vseth this, as a principall consi­ration, Heb. 12. when he writeth thus to the hebre­wes, vppon the recitall of the sufferinges of A nota­bleexhor tation of S. Paul. other saintes before them:

That is, take courage vnto you, and goe forwarde valiantlye vnder the crosse laied vpō you. This was the exhor­tation of this holie captayne vnto his coun­trie mē, souldyers of lesus Christ, the Ievves.

Saint Iames the brother of our Lorde Iac. 5. vseth an other exhortation in his Catho like The ex­hortatiō of S. Ia­mes. epistle, to all Catholikes, not muche differēt from this.

I might heere alleage many thinges more owt of the scripture to this purpose, for that the scripture is moste copious heerin: and in verie deed, yf it should all be melted and poured owt, yt wolde yeelde vs nothing els almoste, but touching the crosse, and patient bearing of tribulation in this lyfe. But I must end, for that this chapiter ryseth to be long, as the other before dyd: And therfore I will onelye, for my conclusion, sett downe the confession, and moste excellent exhortation of olde Mathathias, in the tyme of the cruell persecution of Antiochus against the Iewes. The storie is thus reported in the scripture. 1. Mac 2

At that tyme the officers of Antiochus The con­session & exhorta­tion of Matha­thias. sayd vnto Mathathias: thow art a prince, and of greatest estate in this citie, adorned with children and bretheren:

Hitherto are the wordes of scri­pture, which shall suffice, for the end of this chapter.

CHAP. III.

AS the two impedimentes re­moued before, be in deede great stayes to many men from the re­solution we talke of: so this that now I take in hande, is not one­lie of it selfe a strong impedi­ment, but also a greate cause and common grounde (as it were) to all the other impedi­mentes that be. For yf a man could touche the verie pulse of all those, whoe refuse, or neglect, or differre this resolution: he should finde the foundation therof to be the loue of this world, what soeuer other excuse they pretended besides. The noble men of lewrie, pretended, feare to be the cause, whye they could not resolue, to confesse Christ openlie: [Page 293] but S. Iohn that felt their pulse, vttereth the true cause to haue bene, for that they loued the Ioh. 12. glorie of men, more than the glorie of God. Demas that forsooke S. Paul in his bandes, euen a litle before his deathe, pretended an other cause of his departure to Thessalonica, but 2. Ti. 4. S. Paul sayeth it was, quia diligebat hoc [...] For that he loued this world. So that this is a generall and vniuersall impediment, and more in deede dispersed, than owtwardlye appeareth: for that it bringeth foorthe di­uers other excuses, therby to couer her selfe in many men.

This may be confirmed by that moste ex­cellent Mat. 13. parable of Christ, recorded by thre­Euāgelistes, Marc. 4. of the three sortes of men which Luc. 8. are to be damned, and the three causes of their damnatiō: wherof the third, and last, & moste generall (including as it were bothe the rest) is, the loue of this worlde. For the first sorte of men, are compared to a highe waye, where all seed of lyfe that is sowen, ether withereth presentlye, or els is eaten vp by the byrdes of the ayer: that is, (as Christ The ex­position of the pa rable of the, seed. expoundeth it) by the deuill in careles men, that contemne what soeuer is sayd vnto thē: as infidels, heretikes, and other suche obsti­nate and contemptuous people. The second sorte are compared to rockye groundes, in which, for lacke of depe roote, the seed cōti­nuethe not: wherby are signified, light & vn­cōstāt men, that now choppe in, & now rūne owte: now are feruēt, & by & by, keye colde againe: & so Ī time of tēptatio, they are gone. [Page 294] The third sorte are cōpared to a feeld, where the seed groweth vp, but yet there are so ma­ny thornes on the same (whiche Christ ex­poundeth to be the cares, troubles, miseries, & deceyuable vanities of this life) as the good corne is choked vp, and bringeth foorthe no frui­te. By whiche last woordes our Sauiour si­gnifieth, that whersoeuer the doctrine of Christ groweth vp, & yet bringeth not foor­the due fruite: that is, whersoeuer it is recea­ued, and imbraced (as it is among all Chri­stians) & yet bringethe not foorthe good lyfe: there the cause is, for that it is choked with the vanities of this world.

This is a parable of maruailous greate The im­portance of this parable. importance, as may appeare, bothe for that Christ after the recitall therof, cryed owt withe a lowde voyce: He that hathe eares to Mat. 13. heare, let him heare: As also, for that he expoun­ded it hym selfe in secrete onelie to his Disci­ples: And principallie, for that before the ex­position therof, he vsed such a solemne pre­face: sayeing, to you it is geuen to knovve the my­steries if the kingdome of heauen, but to others not: for that they seyng doe not see, and hearing doe not heare, nor vnderstand. VVherby Christ si­gnisieth, that the vnderstanding of this para­ble, among others, is of singular importance, for conceauing the true mysteries of the kyngdome of heauē: & that many are blinde, which seeme to see: and many deafe & igno­rant, that seeme to heare and knowe: for that they vnderstand not well the mysteries of this parable. For which cause also Christ ma­keth [Page 295] this conclusion before he beginnethe to expounde the parable. Happie are your eyes that see, and blessed are your eares that heare. After whiche woordes, he beginneth his ex­position, withe this admonition: Vos ergo au­dite parabolam: Doe you therfore heare and vnderstand this parable.

And for that this parable dothe cōtayne and touche so much in deede, as may or nee­deth be sayed, for remouinge of this greate and daungerous impedimēt, of worldly loue: I meane to staye my selfe onelye vppon the explication therof in this place, and will de­clare the force and truthe of certaine woor­des heere vttered by Christ, of the world and worldlie pleasures: and for some order and methodes sake, I will drawe all to these six pointes foloweing.

First how & in what sense all the world 1. and commodities therof are vanities, and of The par­tes of this eha­piter. no value, (as Christ heere signifieth:) and cō ­sequentlie, ought not to be an impediment, to lett vs from so great a matter, as the kyng­dome of heauen and seruing of God is.

Sccondlie how they are not onelye va­nities 2. and tryfles in them selues, but also, Deceptions, as Christ sayeth, that is, deceytes, not performing to vs in deede, those litle try­fles which they doe promis.

Thyrdlie, how they are spinae, that is, 3. princking thornes, as Christ sayeth, thoghe they seeme to worldly men to be most sweet and pleasant.

Fowerthlye how they are aerumnae, that 4. [Page 296] is, my seryes, and afflictions, as also Christs woordes are.

Fyuethlie, quomodo suffocant, how they 5. strangle or choke vs, as Christ affirmeth.

Sixthelie, how we may vse them not­withstanding, 6. without these daungers, and euills, and to our greate comfort, gayne, and preferment.

And touching the first, I doe not see how 1. The first parte: hovv all the vvo­rld is va­nitie. it may be better proued, that all the pleasures and goodsie shewes of this world are va­nities, as Christ heere sayeth: than to alleage the testimonie of one, whiche hathe proued them all: that is of one whiche speakethe not of speculation, but of his owne proofe and practise: And this, is kyng Salomō: of whome the scripture reportethe wounderfull mat­ters, 2. Par. 9. touching his peace, prosperitie, riches, & glorie, in this world: as that, all the kynges of The vvo­ridlie pro speritie of king Salomon the earthe desired to see his face, for his wis­dome and renowmed felicitie:

Nether onelye dothe Salomon affirme this thing, but dothe proue it also by exam­ples of hym selfe.

This is the testimonie of Salomon, vpon his owne proofe, in these matters: and yf he had spoken yt vppon his wisedome onelye (being suche as yt was:) we ought to belee­ue hym: but muche more, seyng he affirm eth yt, of his owne experience. But yet, yf any man be not moued withe thys: lett vs bryng yet an other wyitnesse owte of the new te­stament, and suche an one, as was pryuie to the opinion of Christ heerin: that is S. Iohn [Page 299] the Euangelist, whose woordes are these: 1. Ioh. 2. Doe not loue the vvorld, nor those thinges that are in the vvorld: yf any man loue the vvorld: the lo­ue of god the father, ys not in hym. For that, all vvhiche is in the vvorld, is ether concupiscence of the fleshe, or concupiscence of the eyes, or pryde of lyfe. In whiche woordes S. Iohn, besyde his threate agaynst fuche as loue and folow the Three ge nerall po­yntes of vvorld­lie vani­ties. world, reduceth all the vanities therof, vnto three generall pointes or braunches: that is, to concupiscēce of the fleshe (wherein he com­prehendeth all carnall pleasures,) to concu­piscence of the eyes, (wherein he contay­neth, all matters of riches:) and to pryde of lyfe, wherby he signifiethe the humour, and disease of wordly ambition. These then are the three generall and principall vanities of this lyfe, wherin woorldlye men doe wearie owte them selues: Ambition, couetousnes, & carnall pleasure: wherunto all other vanities are addressed, as to theyr superiours, And therfore it shall not be amisse to consider of these three, in this place.

And first to Ambition or pryde of lyfe, Vainglo­ric. belongeth vainglorie: that is a certaine dis­ordinate desire to be well thoght of, well spoken of, praysed and glorified of men: and this is as greate a vanitie, (thoghe yt be com­mon to manye) as yf a man should funne vp and doune the streetes, after a fether, [...] in the ayer, tossed hyther and thyther, with the blastes of infinite mennes mouthes For as this man might wearie [...] hym selfe be­fore he gatt the thing whiche he folowed [Page 300] and yet when he had yt, he had gotten but a fether: so. a vainglorious man maye labour a good whyle, before he attaine to the prayse whiche he desirethe: and when he hathe it, it is not woorthe three chyppes, being but the breathe of a fewe mennes mouthes, that altereth vpon euerye lyght occasiō, and now maketh hym greate, nowe litle, now nothing at all. Christ hym selfe may be an example of this: who was tossed to and fro in the spee­che of men: some sayd he was a Samaritan, Mat. 27. and had the deuill: other sayd he was a pro­phet: Ioh. 8. other sayde he could not be a prophet, or of God: for that he kept not the Sabboth daye: others asked, yf he were not of God, how he coulde doe so many miracles? So that there was a schisme or diuisiō amonge them, Ioh. 9. abowte this matter, as S. Iohn affirmeth. Fi­nallie, vppon Palme sundaye, they receaued Matt. 21. hym into Ierusalem, withe triumphe of hosan Mar. 11. na, casting their apparell vnder his feete. But Mat. 27. the thursedaye, and frydaye next ensueing, they cried, Crueifige against hym, and prefer­red Luc. 23. the lyfe of Barrabas, a wicked murderer, before his.

Now my freend, yf they delt thus withe Christ, whiche was a better man, than euer thou wilt be: & dyd more glorious miracles, than euer thou wilt doe, to purchase the na­me and honour withe the people: whie doest thou so labour, and beate thy selfe about this vanitie of vainglorie? whye doest thou cast thy trauailes into the wynde of mens mou­thes? whye doest thou put thy riches in the [Page 301] lyppes of mutable men, where euerie flatte­rer may robbe the of them? hast thou no bet­ter a cheest to locke them vp in? S. Paul was of an other mynde, when he sayde: I esteeme 1. Cor. 4. litle to be iudged of you, or of the daye of man. And he had reason surelye. For what care­the he that runneth at tylt, yf the ignorant people geue sentēce against hym, so the Iud­ges geue yt with hym? If the blynde man, in Luc. 18. the waye to Iericho, had depended of the lyking and approbation of the goers bye: he had neuer receaued the benefit of his sight: for that, they disuaded hym from runnyng, and cryeing so vehementlie after Christ. It is a miserable thyng for a man to be a wynde­mill, whiche makethe no meale, but accor­ding as the blast endurethe. If the gale be­strong, he sourgeth about lustelye. But yf the winde slake: he relentethe presentlie. So, prayse the waynglorious man, and ye make hym runne: yf he feele not the gale blowe, he is owte of harte: he is lyke the Babilonians, whoe, withe a litle sweete musike vvere ma­de Dan. 3. to adore any thing what soeuer.

The scripture saythe moste truelye; As Pro. 27. siluer is tryed in the fyre by blovveing to it: so is a man tryed in the mouthe of hym that prayseth. For as siluer, yf it be good, taketh no hurt therby: but yf it be euill, it goethe all into fume: so a vaine man, by prayse and cōmendation How manye haue we seene puffed vp withe men­nes prayses, and almoste put beside them sel­ues, for ioye therof: and yet after warde brought downe, with a contrarye wynde, [Page 302] and dryuen full neare to desperation by con­tempt? how many doe we see daylie (as the prophet dyd in his dayes) cōmended in their Psal. 9. sinnes, and blessed in their wickednes? How manye palpable and intolerable flateries doe we heare bothe vsed, and accepted daylie, & Psa. 140. no man cryethe withe good kyng Dauid, avvaye uuithe this oyle, and oyntement of sinners, let it not come vpon my heade? Is not all this va­nitie? Psal. 39. Is it not madnes, as the scripture calle­the it? The glorious Angels in heauen seeke no honour vnto thē selues, but all vnto God: and thow poore worme of the earthe desy­rest to be glorified? the fowre and twentie Apoc. 4. elders in the Apocalips tooke of theyr crou­nes, and cast them at the feete of the lamb: & thow woldest plucke, fortye from the lamb to thy selfe, yf thow couldest. O fond crea­ture: Psa. 143 how truelie sayethe the prophet, homo vanitati similis factus est: A man is made lyke vnto vanitie: that is, lyke vnto his owne vani­tie: as lyght as the verie vanities them selues, whiche he foloweth. And yet the wife man more expresselie, In vanitate sua appenditur Eccl. 23. peccator, the finner is weyghed in his vanitie: that is, by the vanitie, whiche he foloweth is seene how light and vayne a synner is.

The second vanitie that belongeth to VVorld­he ho­nour, and promo­tīon. Ambition, is desire of worldlie honour, di­gnitie and promotion. And this is a greate matter in the sight of a worldlye man: this is a Iewell of rare price, and woorthie to be bought, euen with any labour, trauaile, or pe­rill what soeuer. The loue of this, letted the [Page 303] great men. that were Christians in Iewrie, from confessing of Christ openlie. The loue Ioh. 11. of this, letted pilat from delyuering Iesus, ac­cording as in conscience he sawe he was Ioh. 19. bounde. The loue of this, letted Agrippa, and festus, from makyng them selues Christians, Act. 26. albeit they esteemed Paules doctrine to be true. The loue of this, letteth infinite menne daylie from embrasing the meanes of their saluation. But (alas) these men doe not soe the vanitie heerof. S. Paul sayth not without iust cause, Nolite esse pueri sensibus, be you not chil­dren 1. Co. 14 in vnderstanding. It is the fashion of Children, to esteeme more of a paynted ba­ble, than of a riche Iewell: And suche is the paynted dignitie of this worlde: gotten with muche labour, maintayned withe great ex­penses, and lost withe intolerable greefe and sorow. For better cōceauing wherof, ponder a litle withe thy selfe (gentle reader) any sta­te of dignitie that thou woldest desire: and think how many haue had that before thee. Remembre how they mounted vp, and how they descended downe agayne: and Imagine withe thy selfe, whiche was greater, ether the loye in getting, or the sorowe in leesing it. VVhere are now all these emperours, these kynges, these princes, and prelates, whiche reioysed so muche once, at their owne ad­uancemē? where are they now, I saye? vvho talketh, or thynkethe of them? are they not forgotten, and cast into their graues, long a­goe? And doe not menne boldelye vvalke euer their heades novve, vvhose faces might [Page 304] not be looked on, vvithout feare, Ī this vvorld? vvhat then haue their dignities done them good?

It is a vvounderfull thing to consider the vanitie of this vvordlie honour. It is like a The va­nitie of vvorld­lye ho­nour. mans ovvne shadovve, vvhich the more a man runneth after, the more it flyeth: and vvhen he flyethe from it, it folovveth hym agayne: and the onelye vvaye to cache it, is to fall dovvne to the grounde vpon it. So vve see, that those men vvhich desired honour in this vvorld, are novv forgotten: and those vvhich most fledd from it, & cast them selues lovvest of all men, by humilitie: are novv moste of all honoured: honoured (I saye) moste, euen by the vvorld it selfe, vvhose enemies they vve­re, vvhyle they lyued. For vvho is honoured more novv, vvhoe is more commended, and remembred, than S. Paul, and his like, vvhiche so muche despised vvorldlie honour in this lyfe, according to the sayeing of the prophet, thy freendes (o Lorde) are to too muche honored? Psa. 138. Moste vayne then is the pursuyte of this vvorldlie honour and promotion: seyng it nether cōtenteth the mynde, nor cōtinuethe vvithe the possessor, nor is voyde of greate daungers, bothe in this lyfe, and in the lyfe to come, according to the sayeing of scriptu­re, Moste seuere iudgement shalbe vsed vpon those that are ouer other: the meane man shall obtaine Sap. 6. mercie: but the greate and strong shall suffer tor­mentes stronglye.

The third vanitie that belongeth to am­bition The vani tie of or pryde of lyfe, is nobilitie of fleshe, [Page 305] and bloode: a greate pearle in the eye of the vvorldlie nobilitie vvorld: but in deede in it selfe, & in the sight of God, a meere trifle and vanitie. VVhiche holy Iob vvell vnderstoode, vvhen he wrote Iob. 17. these vvoordes: I sayde vnto rottennesse, thou art my father: and vnto vvormes, you are my mo­ther and sisters. He that will beholde the gen­trye of his auncestoures: Lett hym looke in­to their graues, and see whether Iob say the truelie or no. True nobilitie was neuer be­gonne but by vertue: and therfore, as it is a te­stimonie of vertue to the predecessours: so is it an other of vertue vnto the successours. And he whiche holdethe the name therof by descent, without vertue, is a meere mon­ster, in respect of his auncestoures: for that, he breaketh the limites of the nature of no­bilitie. Of which sort of men, God sayeth by Ose. 9. one prophet: They are made abominable, euen as the thinges vvhiche they loue: theyr glorie is from theyr natiuitie, from the bellye, and from theyr cō ­ception.

It is a miserable vanitie, to goe begge cre­dit of deade men, wher as we deserue none our selues: to seek vp olde titles of honoure frō our auncestours, we beyng vtterlye vnca­peable therof, by our owne base maners and behauyour. Christ clearlie confounded this vanitie, when being descended hym selfe of the greatest nobilitie, that euer was in this world: and besides that, being also the sonne of God: yet called he him selfe ordinarilie, the Math. 8. sonne of manne: That is, the sonne of the vir­gin 20. 24. 26. Marie (for otherwyse he was no sonne of [Page 306] man) and further than this also, called hym Ioh. 10. selfe a shepeheard, whiche in the world is a name of contempt. He soght not vp this and that olde title of honour, to furnishe his style withall, as our men doe. Nether, when he had to make a kyng first in Israell, dyd he seeke owt the auncientest bloode: but tooke 1. Re. 9. Saul, of the basest tribe of Iewes: and after him, Dauid the poorest sheephearde of all his 1. Re. 16 breethren. And whē he came into the world: he soght not owt the noblest men to make Matt. 4. princes of the earthe: that is, to make Apo­stles: Psal. 44. but tooke of the poorest, and simplest, 1. Cor. 1. therby to confound (as one of them sayeth) the foolishe vanitie of this world: in making so great account of the preeminēce of a litle fleshe and bloode, in this lyfe.

The fourthe vanitie that belongeth to The va­nitre of vvorldlie vvisdo­me. ambition, or pryde of lyfe, is vvorldlie vvis­dome, vvherof the Apostle sayeth: The vvisdo­me of this vvorld is folye vuith God. If it be fo­lie, then greate vanite (no dovvbt) to delite so 1. Cor. 3. in it, as men doe. It is a straunge thing to see, hovv contrarie the Iudgementes of God are to the Iudgementes of mē. The people of Is­rael vvolde needes haue a kyng (as I haue sayd:) and they thought God vvolde haue ge­uen thē presentlie some great mightie prince to rule ouer them: but he chose ovvte a poore felovve, that sought asses aboute the coūtrie. 1. Re. 9. After that, vvhen God vvolde displace this man agayne for his sinnes: he sent Samuel to anoynt one of I say his sonnes: & being come to the house, I say brought foorthe his eldest 1. Re. 16. [Page 307] sonne, Eliab, a lustie taule felovve, thinkyng hym in deed most fytte to gouerne: but God answered, respect not his countenance, nor hys taulnes of personage: for I haue reiected hym: nor doe I iudge according to the countenance of man. After that, I say brought in his second sonne, Abinadab: and after hym, Samma, and so the rest, vntill he had shewed hym seuen of his sonnes: All whiche being refused by Samuel, they maruayled, and sayde, there was no moe left but onelye a litle read headed boye, that kept the sheep, called Dauid: whiche Samuel caused to be sent for. And as sone as he came in sight: God sayd to Samuel, this is the man that I haue chosen.

VVhen the Messias was promised vnto the Iewes to be a king: they imagined pre­sentlie according to theyr worldlye wisdo­me, that he should be some great prince: and therfore they refused Christ, that came in po­uertie. Iames and Iohn being yet but carnall, seing the Samaritanes cōtemptuouslie to re­fuse Christes disciples sent to them, and kno­weing what Christ was, thoght streight­waye, that he must in reuenge, haue called downe fyre from heauen to consume them: But Christ rebuked them, sayeing, you knovv Luc. 9. not of vvhat spirit you are. The Apostles prea­chyng the crosse, and necessitie of suffering, to the wyse Gentiles, and Philosophers, we­re 1. Cor. 1. thought presentlye fooles for theyr la­bours. Festus, the Emperours lieutenant, hea­ring paul to speake so muche of abandoning the world, and foloweing Christ, sayd, he Act. 26. [Page 308] was madde. Finallie, this is the fashion of all worldlie wyse men: to condemne the wis­dome of Christ, and of his saints. For so the holye scripture reporteth, of theyrowne cō ­fession, being now in place of torment: nos in­sensati Sap. 5. vitam illorum aestimabamus insaniam, we fond men, esteemed the liues of Saintes as madnes. VVherfore, this is also great vanitie (as I haue sayde) to make suche accoumpt of worldlye wisdome: which is not onelye fo­lye, but also madnes, by the testimonie of the holye ghoste hym selfe.

VVhoe would not thinke, but that, the wyse men of this world, were the fittest to be chosen to doe Christ seruice in his chur­che? 1. Cor. 1. Yet S. Paul saythe, non mul i sapientes, se­cundum carnem, God hathe not chosen many wyse men according to the fleshe. VVhoe wold not thinke, but that, a worldlye wyse man might easilye also make a wyse Chri­stian? yet S. Paul saythe, no: except first he become a foole, [...] fiat, vt sit sapiens: If any 1. Cor. 3. man seeme wise amongest you: let hym be­come a foole, to the ende he may be made wyse. Vayne then, and of no account, is the wisdome of this world, except it be subiect to the wisdome of God. The va­nitie of beautie.

The fyfthe vanitie belonging to pryde of lyfe, is corporall beautie: wherof the wyse­man Prou. 31 saythe, vayne is beautie, and deceaueable is the grace of countynance. VVherof also, king Dauid vnderstoode properlie, whē he sayde, Psa. 118. Turne a [...]vaye my eyes (o lord,) that they beholde not vanitie: This is a singular great vanitie, [Page 309] daungerous, and deceatfull: but yet greatlie esteemed of the children of men: whose pro­pertie is, to loue vanitie, as the prophet say the. Psal. 4. Beautie is compared by holie men, to a pain­ted snake, whiche is fayre without, and full of deadlye poyson within. If a man dyd con­sider what infinite ruynes, and destructions haue come, by ouer lyght geuing credit the­runto: he wolde beware of yt. And yf he re­membred what foule drosse lyethe vnder a fayre skynne: he wolde litle be in loue ther­with, saythe one father. God hathe imparted certaine sparckes of beautie vnto his creatu­res: therby to drawe vs to the confideration, and loue of hys owne beautie: wherof the other is but a shadow: euen as a man fynding a litle issue of water, maye seek owt the foū ­tane therby: or happenyng vpon a small vai­ne of golde, may therby come, to the whole mynne it selfe. But we lyke babes, delyte our selues onelye withe the fayre couer of the A lesson to be read in the beau tie of [...] creacu­res. booke, and neuer doe consider what is wri­ten therin. In all fayre creatures, that man dothe beholde, he ought to reade this, say the one father: that yf God could make a peece of earthe so fayre and louelie, withe impar­ting vnto yt some litle sparke of his beautie: how infinite fayre is he hym selfe, and how woorthye of all loue and admiration? And how happye shall we be, whē we shall come to enioye his beautifull presence, wherof now all creatures doe take theyr beautie?

If we wolde exercise our selues in these maner of cogitations: We might easilye keepe [Page 310] oure hartes pure and vnspotted before God, in beholding the beautie of his creatures. But for that we vse not this passage frō the crea­ture to the creator: but doe rest onelye in the eternall appearance of a deceatfull face: let­ting goe the brydle to foule cogitations, and setting willfully on fyre our owne concupi­scences: hence is it, that infinite men doe pe­ryshe daylie by occasion of this fond vanitie. I call it fond, for that euerie chylde may di­scrie the deceate and vahitie therof. For take the fairest face in the world, wherwithe infi­nite folishe men fall in loue, vpon the sight: and rase yt ouer but with a litle scrache, and all the matter of loue is gone: lett there come but an Ague, & all this goodly beautie is di­stroyed: lett the soule departe but one halfe hower from the bodye, and this louing face is vglye to looke on: lett yt lye but two dayes in the graue, and those whiche were so ho­te in loue withe yt before, will skarse abyde to beholde yt, or come neare yt. And yf none of those things happen vnto yt: yet quicklie cometh on olde age, which riueleth the skin­ne, draweth in the eyes, setteth owt the tee­the, and so disfigurethe the whole visage, as yt becometh more contemptible now, than it was beautifull and alluringe before. And what then can be more vanitie than this? VVhat more madnesse, than ether to take pri­de of it, yf I [...] it my selfe: or to endaunger my soule for yt, yf I see it in others?

The sixthe vanitie belonging to pryde of The vani tie of ap­parell. lyfe, is the glorie of fyne apparell: against [Page 311] whiche the scripture saythe, In vestitu ne glo­riaris Eccl 11. vn (que) See thou neuer take glorie in ap­parelle. Of all vanities this is the greatest, which we see so common among men of this worlde. If Adam had neuer fallen: we had neuer vsed apparell. For that, apparell was deuised to couer our shame of nakednes, and other īfirmities cōtracted by that fall. VVher­fore, we that take pryde and glorie in appa­rell, doe as muche as yf a beggar should glo­rie and take pride of the olde cloutes that do couer his sores. S. Paul sayd vnto a byshope, 1. Ti. 6. Yf vve haue vvhervuithall to couer our selues, lett vs be content. And Christ touched deeplie the daunger of nyce apparell, when he cōmen­ded so muche S. Iohn Baptist for his austere Ma. 3. 11 attire: adding for the contradictorie, Qui Luc. 7. mollibus vestiuntur in domibus regni sunt: They which are apparelled in soft and delicate ap­parell, are in kynges courtes: In kynges cour­tes of this world, but not in the kynges court of heauen. For which cause in the descriptiō of the riche man damned, this is not omitted by Christ: That he vvas apparelled in purple and Luc. 16. sylke.

It is a wounderfull thing to consider the different proceeding of God and the world Gen. 3. heerin. God was the first tayler that euer ma­de apparell in the world: and he made it for the most noble of all our auncestous, in para­dise: & yet he made it but of beasts skynnes. Heb. 12. And S. Paul testifiethe of the noblest saintes of the olde testament, that they were couered onelye withe goates skynnes, and with the [Page 312] heares of Camelles. VVhat vanitie is it then for vs, to be so curious in apparell, and to take suche pryde therein, as we doe? we robbe and spoyle all creatures, almoste in the worlde, to couer our backes, and adorne our bodies withall. From one, we take his woolle: from The ex­treme va nitie and pouercie of man. an other his skynne: from an other his furro: and from some other their verie excrementes, as the silk, which is nothinge els, but the ex­cremētes of wormes. Nor cōtēt with this, we come to fishes, & doe begge of them certaine pearles to hang about vs. VVe goe doune in­to the grounde for golde and siluer: & turne vp the sandes of the sea, for pretious stones: and hauing borowed all this of other creatu­res, we iett vp and doune, prouoking men to looke vpon vs: as yf all this nowe were our owne. VVhen the stone shyneth vppon our fingar: we will seeme (forsoothe) therby to shyne. VVhen the siluer and silkes doe glyster on our backes: we looke bigge, as yf all that beautie came from vs. And so (as the prophet Psal. 77. saythe,) we passe ouer our dayes in vanitie, & doe not perceaue our owne extreme folie.

The second generall braunche, whiche 2. Cōcupi­scence of the eyes. S. Iohn appointeth, vnto the vanitie of this lyfe, is concupiscence of the eyes: wherunto the auncient fathers haue referred all vani­ties of riches, and wealthe of this world. Of this S. Paul writeth to Timothie: Geue com­maundemēt 1. Ti. 6. to the riche mē of this vvorld, not to be highe mynded, nor to put hope in the vncertaintie of their riches. The reason of which speeche is vttered by the scripture, in an other place, [Page 313] when it sayeth: Riches shall not profitt a man in Piou. 11 the daye of reuenge. That is, at the daye of dea­the & Ludgement: which thing, the riche men of this world, doe cōfesse them selues, thoghe to late, when they crye, diuitiarum iactantia Sap. 5. quid nobis contulit? what hathe the brauerie of The vani tie and perill of vvorl­dly vve­althe. our riches profited vst All whiche dothe eui­dentlie declare the great vanitie of worldlye riches, whiche can doe the possessoure no good at all, when he hathe most reed of their help. Riche men haue slept theyr sleepe, (saythe Psal. 75. the prophet) and haue found nothing in theyr handes: that is, riche men haue passed ouer this lyfe, as men doe passe ouer a sleepe, ima­ginyng them selues to haue golden mountai­nes, and treasures: and when they a wake (at the daye of their deathe) they fynde them­selues to haue nothinge in theyr handes. In respect wherof, the prophet Baruch asketh this question: VVhere are they novu, vvhiche Cap. 3. heaped together golde and syluer, and vvhiche made no end of their scrapyng together? And he answereth hym selfe immediatlie: Extermina­ti sunt, & ad inferos descenderūt: They are now rooted owte, and are gone downe vnto hell. To lyke effect saythe S. Iames.

If wealthe of this world be not onelie so [Page 314] vaine, but also so perilous as here is affirmed: what vanitie then is yt for men to sett their myndes vpon it, as they doe? S. Paul sayeth of him selfe, that he esteemed it all but as dung. [...]. 3. And he had great reasō surely to say so, seing in deed they are but dung: that is, the verie excrementes of the earthe, & fownde onelie in the moste barraine places thereof: as they Iob. 28. can tell which haue seene their mines. VVhat a base matter is this then for a man to tye his loue vnto? God commaunded in the olde law, that what soeuer dyd goe with his breast Leui. 11. vpon the ground, should be vnto vs in abho­mination. How muche more then, a reasona­ble man, that hathe glewed his hart and soule vnto a peece of earthe? VVe came in naked vnto Cap. 1. this vvorld, & naked vve must goe foorthe again, saycthe Iob. The mylle wheele stirrethe much aboute, and beateth it selfe from daye to daye, and yet at the yeres end it is in the same place, as it was in the begynning: so, ri­che men, let them toyle and labour what they can, yet at their deathe must they be as poo­re, as at the first daye wherein they were borne.

The prophet Dauid in lyke wyse fore­warneth vs of the same, in these woordes:

All this and muche more is spoken by the holie ghoste, to signifie the dangerous vani­tie of worldlie weal the: and the folie of those men, who laboure so muche to procure the same, with the eternall peril of their soules, as the scripture assureth vs. If so many phi­sitions, as I haue heere alleaged scriptures, should agree together, that suche, or suche meates were vencomus & perillsome: I think fewe wold geue the aduenture to eate them, thoghe otherwyse in taste they appeared sweet, and pleasant. How then cometh it to passe, that so manie earnest admonitions of God him selfe, can not staye vs from the loue of this daungerous vanitie? [...] cor appone­re, saythe God by the prophet: that is, laye not Psal. 61. your harte vnto the loue of riches.

he that loueth gold shall neuer be iustifed. Cap. 1. I am angrie greatelye vppon riche nations, saye­the God by Zacharie. Christ saythe:

And agayne, vvobe to you riche men, for Lue. 6. that you haue receaued your consolation in this lyfe. Finallie S. Paul saythe generallie of all, & to all: They vvhich vvilbe riche, doe faell into tem­ptation, 1. Ti. 6. and into the snare of the deuill, and into many vnprofitable and hurtfull desires, vvhiche doe drovvne men in destruction and perdition.

Can any thing in the world be spoken more effectuallie, to dissuade from the loue of riches thā this? must not heere now the coue­tous men, ether denye God, or condēne them selues in their owne consciences? lett them The pretence of vvife and children refuted, goe, and excuse them selues, by the pretence of wyfe & childrē, as they are wont: sayeing, they mean nothinge els, but to prouyde for their sufficiencie. Dothe Christ, or S. Paul admitt this excuse? ought we so much to loue wyfe, or children, or other kynred, as to en­daunger our soules for the same? vvhat com­fort may it be to an afflicted father in hell, to remember, that by his meanes, his wyfe and childrē doe lyue wealthelie in earthe? all this is vanitie (deare brother) & meere deceate of our spirituall enemye For within one momēt after we are dead, we shall care no more for wyfe, children, father, mother, or brother, in this matter, than we shall for a meere straun­ger: and one penye geuen in almes while we lyued for gods sake, shall comfort vs more at that daye, than thowsandes of poundes be­stowed vpon our kynne, for the naturall loue we beare vnto our owne fleshe and bloode: [Page 317] The whiche, I wold to Christ worldlye men dyd cōsider: And then (no dowte) they wolde neuer take suche care for kynred, as they doe: especiallie vpon their deathe beddes: whēce presentlie they are to departe to that place, where fleshe & bloode holdeth no more pri­uilege: nor riches haue any power to deliuer: but onelie suche, as were well bestowed in the seruice of God, or geuen to the poore for his names sake. And this shalbe sufficient for this point of riches.

The third braunche of worldlie vanities 3. Of the vanitie of vvorld lie plea­sures. is called by S. Iohn cōcupiscēce of the fleshe: whiche conteyneth all pleasures and carnall recreatiōs: as banquetting, laughing, playeing, and the lyke, wherewithe our fleshe is much delyted in this world. And albeit in this kin­de, there is a certaine measure to be allowed vnto the godlie, for the conuenient mainte­nance of their healthe: as also in riches it is not to be reprehended: yet, that all these worldlie solaces, are not onelie vain, but also daungerous, in that excesse and abundance, as worldlie men seek and vse them: appeareth playnelie by these woordes of Christ.

for the tyme shall come, when you shall suffer hunger. And agayne, in Ioh. 16 S. Iohns gospell, speaking to his Apostles, and by them to all other, he saythe. You shall uvee­pe and pule: but the vvorld shall reioyse: making it a signe distinctiue betwene the good and the badde: that the one shall mourne in this lyfe, [Page 318] and the other reioyse, and make them selues merye.

The verye same dothe Iob cōfirme both of Iob. 21. the one, & the other sort: for of worldlinges he saythe:

The reason whereof the wyse man yet further expresseth. sayeing: That the uvor­kes Eccle 9 of good men are in the handes of God: and no man knovveth vvhether he be vvoorthie of loue or hatred, at gods handes: but all is kept vncertayne for the tyme to come. And olde Tobias insinua­teth Tob. 5. yet an other cause, when he saythe: VVhat ioye can I haue or receaue, seing I sytt heer in darkenes? Speaking literallye of his cor­porall blyndenes, but yet leauinge it also to be vnderstande of spirituall, and internall darkenes.

These are then the causes (beside exter­nall VVhye good mē are sadd ī this lyfe. affliction whiche God often sendeth) whye the godlie doe lyue more sadde and fearefull in this lyfe, than wicked men doe, 1. Co. 2. according to the counsayle of S. Paul: and 2. Co. 7. whie also they sighe often and weepe, as Philip. 2 Iob and Christ doe affirme: for that they re­member Iob. 3. often the Iustice of God: theyr ow­ne Ioh. 16. frayltie in sinning: the secrete iudgement of gods predestination vncertaine to vs: the [Page 319] vale of miserie and desolation, wherein they lyue here: whiche made euen the Apostles to Rom. [...] grone, as S. Paul saythe, thoughe they had lesse cause therof than we. In respect whe­rof Ephe: 4. we are willed to passe ouer this life in ca­refullnes, Mat. 24. wachefullnes, feare and trembling, 2. Cor. 5. & 7. and in respect wherof also, the wyseman Eccle. 7. saythe: It is better to goe to the house of sorovv, thā to the house of feasting. And agayne. VVhere sadnes is, there is the hart of vvysemen: but vvhere myrthe is, there is the harte of [...]. Finallie, in respect of this the scripture saythe: Beatus ho­mo Prou. 28 qui semper est pauidus: Happie is the man whiche alwayes is fearefull. VVhiche is no­thinge els, but that whiche the holie ghoste commaundethe euery man, by Micheas the Mich. 6. Prophet, solicitum ambulare cum deo: To walke carefull an diligent withe God, thynkynge vppon his commaundementes, how we kee­pe and obserue the same, how we resist, and mortifie our members vppon earthe and the like: whiche cogitations, if they might haue place withe vs, wolde cutt of a greate deale of those wordlie pastimes, wherwithe the careles sorte of synners are ouerwhelmed. I meane of those good feloushippes of eatings, drynkings, laughings, syngings, disputings, & other suche vanities that distract vs most.

Hereof, Christ gaue vs a moste notable aduertisement, in that he wept often: as at his natiuitie: at the resuscitation of Lazarus: vpō Ioh. 10. Ierusalem & vpon the crosse. But he is neuer Luc. 19. redde to haue laughte in all his lyfe. Heerof also is his owne natiuitie & deathe a signifi­cation [Page 320] which, being bothe in godes handes, are appointed vnto vs, withe sorow & gree­fe, as we see. But the midle parte therof, that is, our lyfe, being left in our owne handes (by gods appointement:) we passe it ouer withe vayne delytes, neuer thinking whence we came, nor whether we goe.

A wyse trauailer passyng by hys Inne, thoughe he see pleasant meates offered hym: A simili­tude. yet he forbeareth, vppon consideration of the price, and the iourney he hathe to make: and taketh in nothing, but so muche, as he knowethe well, how to discharge, the next morning, at his departure: But a foole Layc­the handes on euerie delicate bayte that ys presented to his sight: & playeth the prince, for a night or two. Marie, when it comethe to the reckening: he wisheth, that he had ly­ued, onelie with breade and drynke, rather than to be so troubled, as he is, for the pay­ment. The custome of goods churche is, to fast the euen of euerye feast, and then to ma­ke merye the next daye: that is, vpon the fea­stiuall daye it selfe: which representethe the abstinent lyfe of good men in this world, therby to be merye in the world to come. But the fashion of the world is contrarie: that is, to eate and drincke merilie first, at the tauer­ne: And after, to lett the hoste brynge in his reckening. They eate, drynke, and laughe: & the hoste, he skoreth vpp all in the mean spa­ce: And when the time cometh, that they must paye: many a harte is sadde, that was pleasant before.

This the scripture affirmethe also, of the pleasures of this world: Risus dolore miscebitur Prou. 14 & extrema gaudii luctus occupat: Laughter shal be myngled with sorowe: and mourning shal ensue at the hynder end of myrthe. The de­uill, that playeth the hoste, in this world, and will serue you, withe what delyte or pleasu­re you desyre, wrytethe vp all in his booke: and at the daye of your departure, (that is, at your deathe) will he bring the whole re­ckening, and charge you withe it all and thē shall folow that, whiche God promiseth to Amos. 2. worldlinges, by the prophet Amos: Your mir­the Tob. 2. shalbe turned into mourning and lamentation. Yea, and more than this, if you he not able to discharge the re kening: you may chaunce to heare that other dreadfull sentence of Apo. 18. Christ, in the Apocalips, quantum in delitiis fuit, tantum date illi tormentum: Looke, how muche he hathe bene in hys delites, so much torment doe you lay vpon hym.

VVherfore, to conclude this point, and ther withall this first parte, touching [...]: truelie may we saie with the prephet Dauid, of a wordlye minded man: [...] vanitas Psal. 38. omnis homo viuens: The lyfe of suche men con­tayneth all kynde of vanitie: That is, vanitie in ambition, vanitie in riches, vanitie in plea­sures, vanitie in all thinges whiche they [...] esteeme. And therfore, I may well ende with the woordes of God, by the prophet Esay, vae vobis, qui [...] iniquitatem in funlculis va­nicatis: Esa. 59. VVo be vnto you, whiche doe draw wickednes in the ropes of vanitie. These ro­pes [Page 322] are those vanities of vainglorie, pmotiō, The ro­pes of va nitie. dignitie, nobilitie, beautie, riches, deiites, and other before touched: which allwayes draw with them some iniquitie & sinne. For which cause Dauid saythe vnto God: Thovv hatest (o Lord) obseruers of superfluous vanities. And the Psal. 3. scripture reporting the cause why God de­stroyed vtterlye the famylye and linage of 4. Re. 17 Baasa kyng of Israel, say the, yt was, For that they had prouoked God in their vanities. And last­lye, for this cause the holie ghoste pronoun­ceth generallie of all men: Beatus vir qui non respexit in vanitates, & insanias falsas: Blessed Psal. 39. is that man, whiche hathe not respected va­nities, and the false madnes of this world.

Now come I then to the second part 2. Hovv vvorldlie vanities are also deceytes. proposed in this chapiter: to shew how this world, with the commodities therof, are not onelie vanities, but also deceytes: as Christ termeth them: for that in deede, they per­forme not vnto their folowers, those ydle Mat. 13. vanities which they doe promise. VVherin, the world may be compared to that wreched, and vngratefull deceyuer, Laban: whoe made poore Iacob to serue hym seauen yeeres for Gen. 29 False pro mises of the vvorl­de. fayre Rachell, and in the end deceyued hym with fowle Lia. VVhat false promises dothe the world make daylye? to one it promisethe long lyfe and healthe: and cutteth hym of in the myddest of his dayes: To an other it pro­miseth great wealthe, & promotion: and after long seruice, performeth no parte therof: to an other it promiseth great honour by large expences: but vnder-hande it castethe hym [Page 323] into contempt, by beggarie: to an other it assureth great aduauncement by mariage: but yet neuer geueth hym abilitie to come to his desire. Go you ouer the whole world: beholde countries: vewe prouinces: looke into cities: hearken at the doores and windowes of pri uate houses, of princes palaces, of secrete chā ­bers: and you shall see, and heare nothing, but lamentable complaintes: one, for that he hathe lost: an other, for that he hathe not wonne: a thyrd for that he is not satisfied: tenne thow­sand, for that they are deceyued. The false promises of reno­vvme.

Can there be a greater deceite (for exāples sake) than to promis renowme, and memorie, as the world dothe to her folowers: and yet to forget them as soone as they are deade? who dothe remember now one, of fortie thowsand iolye felowes in this worlde, ca­ptaines, souldiars, counsaillers, Dukes, Erles, princes, prelates, and Emperoures, kynges & quenes, Lordes and ladyes? whoe remembre­the them (I say?) who once thynkethe or spea­kethe of them now? hathe not their memorie perished with their sounde, as the prophet Psal. 9 saythe? did not Iob promise truelye, that their Iob. 13. remēbrance shoulde be as ashes troden vnder foote? Psal. 1. And Dauid: That they shoulde be as dust blovvne Ierom. in vita Pau­li here­mitae. abrode vvith the vvynde? S. Paul the first here­mite hydd hym selfe fowerskore and tenne yeeres in a wyldernesse, without knowing, or speaking with any man, or once shewing or reuealing hym selfe to the world: And yet now, the world bothe remēbreth, & honoreth his memorie. But many a kyng, & Emperour [Page 324] haue stryued & laboured, all their lyfe, to be knowne in the world, and yet are now for­gottē: So that the world is like, in this pointe, (as one saythe) vnto a couetouse & forgetfull A compa rison. hoste, who, yf he see his olde gest come bye, in beggarlie estate, all his money beyng spent: he maketh semblāce not to knowe hym. And yf the gest meruayle thereat: and saye, that he hathe come often that waye, and spent muche money in the house: the other answe­reth: yt may be so, for there passe this waye so manye, as we vse not to keepe accompt therof. But, what is the waye to make this hoste to remembre you (saythe this. Anthor?) the waye is (saythe he) to vse hym euill as you passe by: beate hym well, or doe some other notable iniurie vnto hym (as Paul, and his lyke did vnto the world:) and he will re­member you, as long as he lyueth, and many tymes will talke of you, when you are farre of from hym.

Infinite are the deceytes, and dissimula­tions VVhat the decei tes of the vvorld are. of the world: It seemeth goodlye, fayre and gorgeous, in vtter shew: but when it cometh to handling, it is nothing but a fe­ther: when it cometh to sight, it is nothing but a shadow: when it cometh to weight, it is nothing but smoke: whē it cometh to ope­ning, it is nothing but an image of playster woork, full of olde ragges & paches within. To know the miseries of the world, you must A simili­tude. goe a litle out from yt. For, as they whiche walke in a myst, doe not see it so well, as they which stand vpon a hyll from yt: so fareth [Page 325] it, in discerning the world: whose propertie is, to blynde them that come to it, to the ende they may not see theyr owne estate: euen as a Rauen, first of all, strykethe owte the poore shepes eyes, to the ende, she may not see the waye, to escape from his tyranie.

After the worlde hathe once bereft the worldlyng, of his spirituall syght, that he can iudge no longer, betwene good, and euell, va­nitie, and veritie: then, it rockethe him a slee­pe, at ease and pleasure: it byndethe hym sweetelie: it deceyuethe hym pleasantlie: it tormētethe him in great peace and rest: it ha­the a prowde spirite streightwayes, to place Math. 4. him in the pinnacle of greedie ambition, and there hence, to shew hym all the dignities, & prefermentes of the world: it hathe twentie false marchantes, to shew him in the darke, the first and former endes, of fayre and pre­cious clothes: Marie, he may not looke into the whole peeces, nor carie them to the light: It hathe fower hundred false prophettes to flatter hym, as Achab had, whiche must keepe 3. Re. 22. him from the hearing of Micheas his coun­sayle: that is, from the remorse of his owne conscience, which telleth him truethe: It ha­the a thowsād cunning fishers, to laye before him pleasant baytes, but all furnyshed withe daungerous hookes within: It hathe infinite strumpettes of Babilon, to offer him drinke in golden cuppes, but all myngled withe Apo. 17. moste deadlie poison: It hathe in euerie doo­re an alluring Iahel, to entise hym into the Iudic. 4. milke of pleasures and delites, but all haue [Page 326] their hammers and nayles in their handes, to murder him in the brayne, when he fallethe a sleepe. It hathe in euerie corner, a flattering Ioab, to embrace withe one arme, and kill [...]. Re. 20 withe the other: A false Iudas, to geue a kis­se, and therwith to betraye. Finallie it hathe Luc. 22. all the deceites, all the dissimulations, all the flatteries, all the treasons, that possiblie may be deuised. It hateth them, that loue yt: de­ceiueth them, that trust it: afflicteth them, that serue yt: reprocheth them, that honour it: damneth them, that folow it: and moste of all forgetteth them, that labour and tra­uaile moste of all for it. And to be breefe in this matter, doe you what you can for this worlde, and loue it, and adore it, as muche as you vvill: yet in the ende, you shall finde yt a right Nabal: vvho after many benefits recey­ued from Dauid, yet vvhen Dauid came to haue neede of hym, he ansvvered, uvhoe is Dauid? or vvho is the sonne of Isay, that I should knovve him? vpon greate cause then sayd the 1. Re. 25. prophet Dauid, O you childrē of men, hovue long vvill you be so dull harted? VVhie doe you loue vanitie, and seeke after a lye? He callethe the Psal. 4. vvorld, not a lyar, but a lie it selfe: for the ex­ceeding great fraude, and deceit, vvhiche yt vseth.

The third name or propertie that Christ 3. Hovv pleasures of the vvorlde are thor nes. ascribethe vnto the pleasures and riches of the world is, that they are thornes: of whiche, S. Gregorie writethe thus, who euer wolde haue beleeued me yf I had called riches thor­nes, as Christ heere dothe, seyng thornes doe [Page 327] pricke, and riches are so pleasant?

By whiche wordes, this holye father si­gnifieth, that euen, as a mans naked bodye, tossed and tumbled among many thornes, can not be but much rent and torne, and made bloudie with the prickes therof: so a worldly mans soule beaten with the cares and cogi­tations of this lyfe, can not but be vexed with restles pricking of the same, & wounded also with many temptations of sinne, which doe occurre. This dothe Salomō (in the places be­fore alleged) signifie, whē he dothe not one­lie call the riches and pleasures of this world, vanitie of vanities, that is, the greatest vanitie: Eccle. 1. 2. 3. 4. of all other vanities: but also afflictiō of spirite: Geuing vs to vnderstand, that where these vanities are, & the loue of thē once entered: there is no more the peace of God, whiche Phil. 4. passeth all vnderstanding: there is no longer rest, or quiet of mynde: but warre of desires: vexation of thoughtes: tribulation of feares: pricking of cares, vnquietnes of soule: which is in deede a moste miserable and pityfull af­fliction of spirite.

And the reason hereof is, that as a clocke A compa rison. can neuer stand still from runnynge, so long as the peazes doe hang therat: so a worldlie man, hauing infinite cares, cogitations, and anxieties hanging vpon his mynde, as peazes vpon the clocke, can neuer haue rest, or re­pose daye or night, but is inforced to beat his [Page 328] braynes, when other men sleepe, for the cō ­passing of those trifles, where with he is in­combred. Oh, how many riche men in the world do feele to be true, that I now saye? how many ambitious mē doe proue it daylie, and yet, will not deliuer them selues, owt of the same?

Of all the plagues sent vnto Egypt, that Exod. 8. of the flyes was one of the most trouble some, and fastidious. For, they neuer suffered men to rest: but the more they were beaten of, the more. they came vppon hym. So, of all the miseries, and vexations, that God layeth vpon worldlinges, this is not the least, to be tormēted with the cares of that, which they esteeme theire greatest felicitie: and can not beat them of, by anye meanes they can deui­se: They rushe vpon them in the morning, as sone as they a wake: they accompanye them in the daye: they forsake them not at night: they folow them to bedde: they lett them from their sleepe: they aflict them in their dreames: and sinallie, they are those importune and vnmercyfull tyrantes, whiche God threatne­the Iere. 16. to wicked men, by Ieremie the prophet, qui nocte ac die non [...] requiem, which shal geue them no rest, eyther by daye or night. And the cause hereof, whiche God alleageth in the same chapter, is, quia abst ili pacem meā a populo isto (dicit dominu,) nisericordiam, & mi­serationes For that I haue takē away my pea­ce from this kynde of people (saythe God) I hau taken away my mercie, & cōmiseratiōs: a verie heauie sentence to all them, that lye [Page 329] vnder the yoke, and bondage of these mise­rable vanities.

But yet, the prophet Esaye hathe a muche Esa. 59. more terrible description of these mens esta­te: They put their trust in thinges of nothing, and doe talke vanities: They cōceaue laboure, & bring foorthe iniquitie: they breake the egges of serpen­tes, & vveaue the vvebbes of spyders: he that shall eate of theyr egges, shall dye: and that vvhiche is hached thence, shalbe a Cocatrice: their vvebbes shall not make clothe, to couer them: for that, their vvoorkes are vnprofitable: and the vvorke of ini­quitie is in their handes. These are the woordes The ex­plication of the vvoordes of Esay. of Esay, declaring vnto vs, by most significant similitudes, how daungerous thornes the ri­ches and pleasures of this world are. And first he saythe, they put theyr hope in thinges of no­thing, and doe talke vanities: To signifie, that he meanethe of the vanities, and vayne men of this worlde: whoe commonlie doe talke of the thinges whiche they loue best, and whe­rin they place their greatest affiance. Secon­dlie he saythe, they conceaue labour, and bring­foorthe iniquitie: alluding herein, to the chyld­byrthe of women, whoe fyrst, doe conce aue in their wombe: and after a greate deale of trauaile, doe bring foorthe their infant: so, worldlie men, after a greate tyme of trauai­le, and laboure in vanities, doe bring foorthe no other fruite, than sinne and iniquitie For that is the effect of those vanities, as he spea­keth in the same chapiter, crieinge owte to suche kynde of men: VVoe be vnto voas, vvhich doe [...] iniquitie in the ropes of vanitie.

But, yet to expresse this matter more for­ciblye, he vsethe two other similitudes: say­eing, they breake the egges of serpentes, and doe vveaue the vvebbes of spiders: Signifieing by the one, the vanitie of these worldlie cares: and by the other, the daunger therof. The spider we see, takethe great paynes and labour many dayes together, to weaue her selfe a webbe: and in the ende, when all is done, cometh a puffe of wynde, or some other litle chaunce, and breaketh all in peeces: euen as he in the gospel, which had takē great trauayle & care, Luc. 12. in heaping riches together, in plucking down his olde barnes, and buylding vp of now: and when he was come to saye to his soule, Novv be merie: That night his soule was taken from him, & all his labour lost. Therfore Esay saithe in this place, that the vvebbes of these vveauers shall not make them clothe to couer them vvith all? for that their vvoorkes are vnprofitable.

The other comparison contayneth mat­ter of great daunger and feare. For, as the bird that sitteth vpon the egges of serpentes, by breaking & hatching them, bringeth foorthe a perilous broode, to her owne destruction: so those that sytt a broode vppon these va­nities of the worlde (saythe Esay) doe hat­che at last their owne destruction. The rea­son wherof is, (as he saythe) for that the vvorke of iniquitie is in their hande: Still har­ping vppon this stringe, that a man can not loue and folow these vanities, or intangle hym selfe with their ropes (as his phrase is) but that he must in deede drawe on muche [Page 331] iniquitie there with: that is, he must mingle muche sinne and offence of God with the sa­me: whiche effect of sinne, because it kylleth the soule, that consenteth vnto it: therfore Esay compareth it vnto the broode of serpē ­tes, that kylleth the byrd which bringeth thē foorthe to the world. And finallie, Moyses vsethe the lyke similitudes, when he saythe, of vayne and wicked men. Their vineyard is Deut. 32 the vineyarde of Sodomites, their grape is the grape of gaule, and their clusters of grapes are moste bytter: their vvyne is the gaul of dragons, and the poyson of cocatrices, vncurable. By which dread­full & lothesome comparisons, he wolde geue vs to vnderstand, that the sweete pleasures of this worlde are in deede deceytes, and will proue them selues, one daye, most bytter and daungerous.

The fowerth point that we haue to con­sider The fo­vverth part, hovv the vvorlde is mise­rie. is, how this woorde, aerumna, that is, miserie and calamitie, may be verified of the world, and the felicitie therof. VVhiche thing, thoghe it may appeare sufficientlie, by that whiche hathe bene sayd before: yet will I (for promise sake) discusse it a litle further in this place, by some particulars. And among Breuitie many miseries which I might heere recount, the first, and one of the greatest, is, the bre­uitie aud vncertaintie of all worldlie pro­speritie. Oh, how greate a miserye is this vnto a worldlie man, that wolde haue his pleasures constant and perpetuall? O deathe Eccl. 41. hovve bytter is thy remembrance (sayethe the scripture) [...]nto a man that hathe peace in his ri­ches? [Page 332] we haue seene many men aduanced, and not endured two monethes in their prospe­ritie: we haue heard of diuers maryed in greate ioye, and not haue lyued six dayes in their felicitie: we haue read of straunge mat­ters happened owt in this kynde: and we see with our eyes no few exāples daylie. VVhat 1. Mac. 1 a greefe was it (think you) to Alexander the greate, that hauing subdewed, in twelue yee­res, the moste part of all the world, shoulde be then enforced to dye, when he was moste desirous to lyue? and when he was to take moste ioye, and cōfort of his victories? what a sorowe was it to the ryche man in the gos­pell, to heare vppon the suddayne, hac nocte: Luc. 12. Euen this night thou must dye? what a mise­rie will this be to many wordlings, whan it cometh: whoe now buyld palaces, purchase lands, heape riches, procure dignities, make mariages, ioyne kynredes: as though there were neuer an ende of these matters? what a doolefull daye, will this be to them (I saye) whē they must forgoe all these things, which they so muche loue? when they must be tur­ned of, as princes mules are wont to be, at the iourneys ende: that is, their treasure taken from them, and their gauld backes onelie, left vnto them selues? for, as we see these mu­les A com­parison. of princes goe, all the daye long, loaden with treasure, and couered with fayre clo­thes, but at night shaken of, into a sorie sta­ble, much brused, & gauled, with the cariage of those treasures: so riche men, that passe through this world, loaden with golde, and [Page 333] siluer, and doe gaul greatlie, their soules in cariage therof: are despoyled of their burden at the daye of deathe, and are turned of, with their wounded consciences, to the lothesome stable of hell and damnation.

An other miserie ioyned to the prosperi­tie Discon­tentemēt of this world, is the greuous counterpea­ze of discontentemētes, that euerie worldlie pleasure hathe with it. Runne ouer euerie pleasure in this lyfe, and see what sawce it hath adioyned. Aske them that haue had moste proofe therof, whether they remayne contented, or no? The possession of riches is accompanyed with so many feares, and cares, as hathe bene shewed: The aduauncement of honoures is subiecte to all miserable seruitu­de that may be deuised. The pleasure of the fleshe, thoughe yt be laufull and honest: yet, is it called by S. Paul, tribulation of the fleshe: 1. Cor. 7. But, yf it be with sinne: tenne thousand times more, is it enuironed, with all kynde of mise­ries.

VVhoe can recken vp the calamities of Miseries of bodie our bodye? so many diseases, so manie infir­mities, so many mischances, so many dangers? whoe can tell the passions of our mynde that Ofminde doe afflict vs, now with angar, now with sorowe, nowe with enuie, nowe with furie? Of goo­des. who can recounte the aduersities, and mis­fortunes that come by our goodes? whoe can number the hurtes, and discontentations, that Of nei­ghbours. daylie ensewe vpon vs, from our neighbou­res? ne calleth vs into law for our goodes: an other pursueth vs for our life: a third, by slaū ­der [Page 334] impugueth our good name: one afflicteth vs by hatred, an other by enuie, an other by flatterie, an other by deceyte, an other by reuēge, an other by false witnes, an other by open armes. There are not so many dayes, nor howres in our lyues, as there are miseries and contrarieties in the same. And further than this, the euill hathe this prerogatiue aboue the good, in our lyfe, that one defect onelie ouerwhelmeth and drowneth a greate num­ber of good things together: as yf a man had all the felicities heaped together, which this world could yeeld, & yet had but one toothe out of tune: all the other pleasures wolde not make him merie. Heerof you haue a clea­re exāple in Aman, cheefe counsailer of king Heste. 5. Assuerus: who, for that, Mardochaeus the Iewe dyd not ryse to him whē he went by, nor dyd honour hym, as other mē dyd: he sayde to his wyfe & freendes, that all his other felicities were nothing, in respect of this one afflictiō. The mi­serie of blinde­nes.

Add now to this the miserie of darkenes & blindenes, wherin worldlie men liue, (as in parte I haue touched before) most fitlie pre­figured by the palpable darkenes of Egypte, Exo. 10. wherin no man could see his neighboure, no man could see his worke, no mā could see his waie: such is the darkenes wherin worldlie mē Mat. 13. walke. They haue eyes, but they see not, sayth Christ: that is, thoughe they haue eyes to see the matters of this world: yet they are blinde, for that they see not the things they should see in deed: The children of this world are wyser in their generatiō, than the childrē of Luc. 16. [Page 335] light. But that is onelie, in matters of this world, in matters of darkenes, not in matters of light, wherof they are no children: for that, the carnall man vnderstādeth not the thinges which are of God. VValke ouer the world, & 1. Cor. 2. you shall finde men as sharp eyed as Egles in thinges of earthe: but the same men as blinde as betles in matters of heauen: heerof ense­we those lamentable effectes, that we see daylie, of mans lawes so carefullie respected, and godes commaundementes so contemp­tuouslie reiected: of earthlie goods sought for, and heauenlie goodes not thought vpon: of so muche trauayle taken for the bodye, & so litle care vsed for the soule. Finallie, yf you will see in vvhat greate blindenes the world dothe lyue: remember that S. Paul cō ­ming Act. 9. from a worldlinge to be a good Chri­stain, had skales taken from his eyes by Ana­nias, whiche couered his sight before, when he was in his pride, and ruffe of the world.

Beside all these miseries, there is yet an Tempta­tiōs and dangers. other miserie, greater in some respect, than the former, and that is, the infinite number of temptations, of snares, of intisementes in the world, wherby men are drawen to perdition daylie. Athanasius writeth of S. Anthonie the Athan, in vita Antonii. heremite, that God reuealed vnto hym, one daye, the state of the world, and he sawe it all hanged full of nettes in euery corner, and deuilles sitting by, to watche the same. The prophet Dauid, to signifie the verie same thing, that is, the infinite multitude of snares in this worlde, sayeth, God shall rayne snares Psal. 10. [Page 336] vpon sinners: that is, God shall permit wicked men to fall into snares: which are as plenty­full in the world, as are the droppes of rayne, which fall dovvne from heauen. Euerie thing almoste, is a deadly snare, vnto a carnall, & loo se harted mā. Euerie sight that he seeth, eue­ry vvoord that he heareth, euery thought that he cōceaueth: his youthe, his age: his freendes, his enemies: his honoure, his disgrace: his ri­ches, his Pouertie: his compagnie keeping: his prosperitie, his aduersitie: his meate that he eateth: his apparell that he vveareth: all are snares, to dravve hym to destruction, that is not vvatchefull:

Of this then, and of the blyndenes de­clared Facilitie of sin­ning. before, dothe folow the last, and grea­test miserie of all, whiche can be in this lyfe: And that is, the facilitie wherby worldlie mē doe runne into sinne. For truclie sayeth the Pro. 14. scripture, miseros facit populos peccatum: Sinne is the thing that maketh people miserable. And yet, how easilie men of the worlde doe committ sinne, & how litle scruple they make of the matter, Iob signifieth, vhen, talking of suche a man, he sayeth, bibit quasi aquam ini­quitatem: Iob. 15. He suppeth vp sinne, as it were wa­ter: that is, with as great facilitie, custome, and ease, passeth he downe any kynde of sinne, that is offered him, as a man drinketh water, when he is a thirst. He that will not beleeue the sayeing of Iob: let hym proue alitle, by his owne experiēce, whether the matter be so or no: let hym walke owt, into the streetes, be­holde the doeinges of men, vewe their beha­uioure, [Page 337] consider what is done in shoppes, in halles, in consistories, in iudgemente seates, in palaces, and in common meetinge places abroade: what lyeinge: what slanderinge: what deceyuinge there is. He shall finde, that of all thinges vvherof men make anye accompt, nothing is so litle accounted of, as to sinne. He shall see iustice solde, veritie The sin­full state of the vvorld. vvrested, shame lost, and equitie despised. He shall see the Innocent condemned: the guiltie deliuered: the vvicked aduanced: the ver­tuous oppressed. He shall see manye theeues florishe: manye vsurers beare greate swaye, many murderers and extorsioners reuerēced & honoured: many fooles putt in authoritie: and diuers vvhich haue nothing in them but the forme of men, by reason of money, to be placed in greate dignities for the gouernmēt of others. He shall heare at euerie mans mou­the, almoste, vanitie, pride, detraction, enuie, deceyte, dissimulatiō, wantōnesse, dissolution, lyeing, swearing, periurie, and blaspheming. Finallie, he shall see the moste parte of men, to gouerne them selues absolutelie, euen as bea­stes doe, by the motion of there passions, not by lawe of iustice, reason, religion, or vertue. The sy­ueth part of this chapiter.

Of this dothe ensue the fiueth point that Christ toucheth in his parable, and whi­che I promised heere to handle: to witt, that the loue of this world choketh vp and stran­gleth euerie man, whome it possesseth, from all celestiall and spirituall lyfe, for that it fil­leth hym with a playne contrarie spirite, to the spirite of God. The Apostle faieth, Si quis Rom. 8. [Page 338] spiritum Christi non habet, hic non est eius: Yf any man haue not the spirit of Christ, this felow belongeth not vnto hym. Now, how con­trarie the spirite of Christ, and the spirite of the worlde ys, maye appeare by the twelue Gal. 5. fruites of Christs spirite reckened vpp by The effe­ctes of the spiri­te of Christe. S. Paul vnto the Galathians: to witt. Charitie, whiche is the roote and mother of all good woorkes: Ioye, in seruing God: peace, or tran­quilitie of minde in the stormes of this worl­de: Patience, in aduersitie: Longanimitie, in ex­pecting our rewarde: Bonytye, in hurting no­man: Benignitie, in sweete behauioure: Gentle­nes, in occasion geuen of anger: Faythefullnes, in performing our promises: Modestie, wi­thout arrogancie Continencie, from all kynde of wickednes: Chastitie, in conseruing a pure minde in a cleane and vnspotted bodie. A­gainst Gal. 5. these men (saithe S. Paul) there is no lavve. The effe­ctes of the spiri­te of this vvorld.

Heere now may euery man iudge of the spirit of the world and the spirit, of Christ: and (applieing it to him selfe) may coniectu­re, whether he holdeth of the one, or of the [Page 339] other. S. Paul geeueth two pretie shorte ru­les in the very same place to trye the same: The first ys, They vvhiche are of Christ, haue cru­cified Gal. 5. their fleshe, uvithe the vices, and concupiscē ­ces therof: That is, they haue so mortified their owne bodies, as they committ none of the vices and sinnes repeated before, nor yeeld not vnto the concupiscences or temptations therof. The second rule is, yfvve lyue in spiri­te, then let vs vvalke in spirit: That is, our vval­king and behauioure is a signe vvhether vve be alyue or dead. For yf our vvalking be spi­rituall, suche as I haue declared before by the tvvelue fruites therof: then doe vve lyue and haue life in spirite: but yf our vvorkes be carnall, suche as S. Paul novv hathe descri­bed: then are vve carnall and dead in spirite, nor haue vve any thing to doe vvith Christ, or portion in the kingdome of heauen. And for that all the vvorlde is full of those carnull vvorkes, and bringeth foorthe no fruites in deede of Christs spirit, nor permittethe them to grovv or prosper vvithin her: thence is yt, Christ & the vvorld. enemies. that the scripture alvvayes putteth Christ, and the vvorld for opposite & opē enemies.

Christ hym selfe saveth, that the vvorlde can not receaus the spirit of trueth.

Iust father the world hathe not knowen thee For which Ioh. 17 cause S. Iohn writeth, If any mā loue the vvorld [Page 340] the loue of the father is not in hym: And yet fur­ther Ioh. 2. S. Iames, that vvho soeuer but desireth to be Iac. 4. freend of this vvorld, is therby made an enemye to God. VVhat will worldly men saye to this? 1. Co. 11. S. Paul affirmeth plainlie, that this world is to be damned: And Christ insinuateth the sa­me in S. Iohns gospell: but moste of all, in that Ioh. 12. wonderfull fact of his, when prayeing to his father, for other matters, he excepteth the world by name. Non pro mundo rogo saithe he? Ioh. 17. I doe not aske mercie, and perdone for the world, But for those whiche thow hast geuen me owt of the worlde. Oh what a dreadfull exception is this, made by the Sauioure of Ioh. 1. the world, by the lambe, that taketh awaye all Luc. 23. sinnes, by hym that asked perdone, euen for his tourmentoures, and crucifiers, to except now the world by name from his mercie? Oh that worldlie men wold consider but this one point onelie: they wolde not (I think) liue so voyde of feare as they doe.

Can any man maruayle now why S. Paul cryeth so carefullie to vs, nolite conformari huic Rom. 12. saeculo, cōforme not your selfes to this world? & agayne: that we should renounce vtterlie Tit. 2. all secular desires? can anye maruayle whye S. Iohn, whiche was moste priuie, aboue all other, to Christs holie meaning, here in sayeth to vs in suche earnest sorte. Nolite diligere mū ­dum ne (que) ea quae in mundo sunt, Doe not loue the world, nor any thing that is in the world. 1. Ioh. 2. If we maye nether loue it, nor so muche as conforme our selues vnto it, vnder so greate paynes (as are before rehearsed) of the ene­mitie [Page 341] of God and eternall damnation: what shall become of those men that doe not one­lye conforme them selues vnto it, and the vanities therof: but also doe folowe it, seeke after it, rest in it, and doe bestowe all theyr labours, and trauailes vpon it.

If you aske me the cause whye Christ so VVhi Christ hateth the vvorld. hateth and abhorreth this world: S Iohn tel­leth you, [...] mundus totus in maligno posius est, for that all the whole worlde is set on naughtynes:

for that it teacheth pryde, vainglorie, ambition, enuie, reuenge, malice, with plea­sures of the fleshe, and all kynde of vanities: And Christ, on the contrarie side, humilitie, meekenes, perdonyng of enemyes, abstin ce, chastitie, sufferance, mortisicatiō, bearing the crosse, with contempt of all earthelye pleasu­res for the kyngdome of heauen: for that it persecuteth the good, & aduanceth the euill: for that it rooteth owt vertue, and planteth all vice: And finalie, for that it shutteth the Apoc. 3. doores against Christ when he knocketh, & strangleth the harte that once it possessethe. A descri­ption of the vvorlde.

VVherfore to conclude this parte, seyng this world is suche a thing as it is: so vaine, so deceytfull, so troublesome, so daunger [...]us: seyng it is a professed enemye to Christ, ex­cōmunicated and damned to the pitt of hell: seyng it is (as one father sayeth) an arcke of trauaile, a schoole of vanities, a feare of de­ceite, a labirin the of errour: seing it is nothing els but a barraine wildernes, a stonye fyeld, a [Page 342] durtye Stye, a tempestuous sea: seing it is a groue full of thornes, a medowe full of scor­pions, a flourishing garden without fruite, a caue full of poysoned and deadlie basiliskes: seyng it is finallie (as I haue shewed, a foun­taine of miseries, a ryuer of teares, a faigned fable, a delectable frensie: seyng (as S. Austen Au. ep. 39 sayeth) the ioy of this world hathe nothing els but faise delyte, true asperitie, certaine so­rowe, vncertaine pleasure, trauailsome la­bour, fearfull rest: greeuous miserie, vayne hope of selicitie: seyng it hathe nothing in it (as S. Chrisostome saythe) but teares, shame, Hom. 22. ad pop. antioch. repentance, reproche, sadnes, negligences, labours, terrours, sicknes, sinne, and deathe it selfe: seyng the worlds repose is full of an­guishe: his securitie without foundation: his feare without cause: his trauailes without fruite: his sorowe without profitt: his desires without successe: his hope without rewarde: his myrthe without continuance: his miseries without remedies: seyng these and a thou­sande euills more are in it: and no one good thing can be had from it: who will be decey­ued with this visard, or allured with this va­nitie hereafter? who will be stayed from the noble seruice of God by the loue of so fond a trifle as is this world? And this, to a reaso­nable man may be sufficient to declare the insufficencie of this third impediment. The last part of this cha­piter hovv vve

But yet for the satissieing of my promisse in the begynning of this chapiter: I haue to adde a woorde or two in this place, how we may auoyde the daunger of this world, and [Page 343] also vse it vnto our gayne and commoditie. may [...] de the euill of the vvorl de. And for the first, to auoyde the daungers, seyng there are so many snares and trappes, as hathe bene declared: there is no other waye but onelie to vse the resuge of byrdes in auoyding the daungerous snares of fowlers: that is, to mounte vp into the ayer, and so to Pro. 1. flye ouer them all. [...] rete ante ocu­los pennatorum: saythe the wyse man: that is, the nett is layde in vayne before the eyes of suche as haue wynges, and can flye. The spyes of Hierico, thoghe many snares were layde for them by their enemyes: yet they escaped all, for that they walked by hilles, sayeth the Ho. 1. in Iosue. scripture: whiche place Origen expounding, sayeth, that there is no waye to auoyde the daungers of this world, but to walke vppon hylles, and to imitate Dauid, that sayed, Leua­ui Psa. 120 oculos meos ad montes, vnde veniet anxilium mihi. I lyfted vp myne eyes vnto the hylles, wherhēce all myne ayde and assistance came, for auoyding the snares of this world. And Psa. 123. then shall we saye with the same Dauid, Ani­ma nostra sicut passer crepta est de laquco venan­tium: Our soule is deliuered as a sparowe from the snare of the fowlers. VVe must saye with Phill. 3 S. Paul, Our conuersation is in heauen. And then shall we litle feare all these deceytes, & daun­gers vpon earthe. For as the fowler hathe no hope to cache the byrde, excepte he can allu­re her to pyche, and come downe, by some meanes: so hath the deuill, no waye to entan­gle vs, but to saye as he dyd to Christ, mitte te Matt. 4. deorsum, throw thy selfe downe: that is, piche [Page 344] downe vpon the baytes whiche I haue layde: eate and deuoure them: enamour thy selfe with them: tye thyne appetite vnto them: and the lyke.

VVhiche grosse and open temptation he that will avoyde, by contemning the allure­ment of these baytes: by flyeing ouer them: by placeyng his loue and cogitations in the mountaines of heauenlie ioyes and eternitie: he shall easilie escape all daungers and pe­rilles. Kyng Dauid was past them all when he sayed to God: VVhat is there for me in heauen, Psal. 72. or vvhat doe I desire besides thee vpon earthe? my fleshe and my harte haue faynted for desyre of thee. Thou art the God of my hart, and my portion (o Lord) for euer.

Saint Paul also was past ouer these daun­gers, when he sayed, that now he was crucified Gal. 6. to the world, and the world vnto hym: & that Phili. 3. he esteemed all the wealthe of this world as 2. Co. 10. meere dung: And that albeit he lyued in fleshe, yet lyued hee not according to the fleshe. VVhich glorious exāple yf wee wolde folow, in contemning and despising the va­nities of this world, and sixing our mindes, in the noble riches of gods kyngdome to come: the snares of the deuill wolde preuayle no­thing at all agaynst vs in this lyfe.

Touching the second pointe: how to vse Hovv to vse vvorl dlie vve­alth to our a suā toge. the riches and commodities of this world to our aduantage: Christ hathe layed downe playnlie the meanes: Facite vobis amicos de Mā ­mona iniquitatis: Make vnto you freēdes of the riches of iniquitie. The riche gloutton might Luc. 16. [Page 345] haue escapede his tormentes, and haue made hym selfe a happie man by helpe of worldlye Luc. 16. wealthe, yf he wolde. And so might manye a thousand which now lyue, and will goe to hell for the same. Oh, that men wolde take warning and be wise whiles they haue time. Gala. 4. S. Paul sayeth: Deceiue not your selues: Looke 2. Cor. 9. vuhat a man sovueth, and that shall he reape. VVhat a plentifull haruest then might riche men prouide them selues, yf they wolde: whi­che haue suche stoore of seede, and so muche ground offered thē daylie to sowe it in? whie doe they not remember that sweete haruest song: Come ye blessed of my father, enter into the Mat. 25. kingdome prepared for you: for I vuas hungrie, and you fedd me: I vvas thirstie, and you gaue me to drinke: I vuas naked and you appareled me? Or yf they doe not care for this: whie doe they not feare at least the blacke Sanctus that must be chaunted to them for the contrarie? Agite Iac. 5. nunc diuites, plorate, vlulantes in miseriis vestris quae aluenient vobis: goe to now you riche mē weepe and howle in your miseries that shall come vpon you?

The holy father Iohn Damascen repor­teth Dam. in hist. Bar­laam & Iosaphat cap. 14. A para­ble. a goodly parable of Barlaam the here­mite, to our purpose There was (sayeth he) a certaine citie, or commō wealthe, which vsed to chuse them selues a kyng from among the poorest sorte of people, and to aduaunce him to great honour, wealthe, and pleasures for a time: But after a while, when they were wearie of him, there fashiō was to rise against hym, and to dispoyle hym of all his felicitie, [Page 346] yea the verie clothes of his backe, and so to banishe him naked into an yland of a farre countrie: where, bringing nothing with him, he should lyue in greate miserie, and be putt to greate slauerie for euer. VVhiche practise one kyng at a certaine time considering, by good aduise: (for all the other, thoughe they knewe that fashion, yet throughe negligence and pleasures of their present felicitie, cared not for it,) tooke resolute order withe him selfe how to preuent this miserie: which was by this meanes. He saued euerye daye great sommes of moneye from his superfluities, & idle expēces, & so, secretlie made ouer before hād a great treasure vnto that yland, wherūto he was in daunger daylie to be sent. And whē the time came, that Ī deede they deposed him from his kingedome, and turned him awaye naked, as they had done the other before: he went to the yland with ioye and confidence, where his treasure laye: and was receyued there, with exceeding great triumphe: & pla­ced presentlie in greater glorie, than euer he was before.

This parable teacheth as muche as pos­siblie may be sayd in this point. For the citie The ap­plication of this pa rable. or common wealthe is this present worlde, which aduauncethe to authoritie, poore men: that is, suche as come naked into this lyfe: & vpon the sodaine when they looke least for it, dothe it pull them downe agayne, and tur­neth them of naked into theyr graues, and so into an other world: where bringing no trea­sure of good workes with them, they are like [Page 347] to finde litle fauoure, but rather eternal mi­serie. The wyse king that preuented this ca­lamitie, is he, whiche in time of wealthe in this life (according to the coūsayll of Christ) Luc. 12. do the seeke to laye vp treasure in heauen by almes deedes and other, good workes, against the daye of his deathe, when he must be ba­nished hence naked, as all the princes of that citie were. At whiche time, yf their good dee­des do folowe them (as God promyssethe) Apo. 14. shall they be happie men, and placed in much Mat. 25. more glorie, than euer this worlde was able to geue them: But yf they come without oyle in their lampes: then is there nothing for thē to expect, but nescio vos: I knowe you not. And Mat. 25. when they are knowen: Ite [...] in ignem aeternum, goe you accursed into fyre euer­lasting.

CHAP. IIII.

THere are a certaine kynde of people in the world, who will not take the paynes to think of, or to alleage any of the sayd impedimētes before but haue a shorter waye for all, and more plausrble, as it seemeth to thē: And that is, to lay the whole matter vpon the backe of Christ hym selfe, and to answere what soeuer you can saye agaynst them, with this onclye [Page 348] sentence: God is mercifull. Of these men Christ complayneth greeuouslie by the prophet, sayeing: Supra dorsum meum fabricauerunt pec­catores, Psa. 118. prolongauerunt iniquitatem: Sinners ha­ue buylt vpon my backe, they haue prolōged Building on gods backe. their iniquitie. By whiche woordes he signi­fieth, that prolonging of our iniquities, in hope of gods mercie, is to buyld our synnes on his backe. But what foloweth? will God beare it? no verlie: for the next woordes en­sewing are: Dominus iustus, concidet ceruices pec­catorum: God is iust, he will cutt the neckes of sinners. Heere are two coolyng cardes, for the two warme imaginations before. Meane you (Syr) to prolong your iniquitie, for that God is mercifull? remember also, that he is iust, sayeth the prophet. Are ye gotten vp, vppon the backe of God, to make your nest of sinne there? take heede: for he will fetche you downe agayne, & breake your necke downe­ward, except ye repēt: for that in deede there is no one thing whiche may be so iniurious to God, as to make hym the foundation of our sinfull lyfe, whiche lost his owne lyfe for the extinguishing of sinne.

But you will saye perhappes: and is not Hovv God is bothe mercifull and iust. God then mercyfull? yes truelie (deare bro­ther,) he is moste mercyfull, & there is nether ende nor measure of his mercie: he is euen mercie it selfe: it is his nature and essence: and he can no more leaue to be mercyfull, than he can leaue to be God. But yet (as the prophet heere sayth) he is iust also. VVe must not so remember his mercie, as wee forgett [Page 349] his iustice. Dulcis & rectus dominus. Our lord is sweet, but yet vpright and iust too, sayeth Dauid: And in the same place, all the vvayes Psal. 24. of our lord are mercie and trueth: VVhich woor­des Ser. 52. paruorū. The tvvo feete of God. holye Barnard expounding in a certaine sermon of his, sayeth thus: there be two feete of our lorde, wherby he walketh his wayes:

S. Austen handleth this pointe moste ex­cellentlie in diuerse places of his workes.

At vvhat tyme soeuer [Page 351] a sinner shall turne hym selfe to me, I vvil forgett Ezec. 18 his iniquities: Thus farre S. Austen, beside mu­che more whiche he addeth in the same pla­ce, touching the great perill and folie of tho­se, whiche vppon vayne hope of gods mercie doe perseuer in theyr euill lyfe.

It is a verie euill consequent and most vniust kinde of reasoning, to saye: that for so muche as God is mercifull and long suffering, therfore will I abuse his mercie, & continue in my wickednesse. The scripture teacheth vs not to reason so, but rather quite contra­rie. God is mercifull, and expecteth my con­uersion, and the longer he expecteth, the mo­re greeuous will be his punishement when it cōmeth, yf I neglect this patience.

In which woordes S. Paul signifieth, that the longer that God suf­fereth vs with patience in our wickednes, the greater heape of vengeance dothe he gather against vs, yf we persist obstinate in the same. Tract. 33. in Ioan. VVherto S. Austen addeth an other conside­ration of great dreade and feare: and that is, yf he offer thee grace (sayth he) to daye:

The holye prophet beginnyng his se­uentithe Gods goodnes nothing helpeth those that per­seuer in finne. and second Psalme of the daunge­rous prosperitie of worldlie men, vseth these woordes of admiration: Hovu good a God, is the God of Israel vnto them that be of a ryght hart? And yet in all that Psalme, he dothe nothing els but shewe the heauie iustice of God to­wardes Psa. 72. the wicked, euen when he geueth the moste prosperities, and worldlie wealth: and his conclusion is: beholde (o Lord) they shall pe­rishe uvhich departe from thee: thou hast destroyed all those that haue broken theyr faythe of vved­locke vuith the. By which is signified, that, how good soeuer God be vnto the iust: yet that pertayneth nothing to the releefe of the wic­ked, whoe are to receyue iust vengeance at his handes, amyddest the greatest mercies, be­stowed Psa. 33. vpon the godlie. The eyes of our Lorde are vpon the iust, (sayeth the same prophet,) and his eares are bent to heare their praeyers: but the face of our Lord is vpon them that doe euill, to destroye theyr memorie, from ovvt the earthe.

It was an olde practise of deceyuing pro­phettes, resisted stronglie by the prophettes of God, to crye, peace peace, vnto wicked mē: when in deed theyr was nothing towardes Ier. 6. 8. them but daunger, swoord and destruction, as the true prophetes fortolde, and as the euent proued. VVherfore, the prophet Dauid ge­ueth Ezec. 13. vs, a notable and sure rule to gouerne our hope and confidence withall, sacrificate [Page 353] sacrificium iustitiae, & sperate in domino, doe you sacrifice vnto God the sacrifice of righteous­nes, and then trust in hym. VVherwith S. Iohn agreeth when he sayeth, yf our harte or con­science 1. Io. 3. doe not reprehend vs for wicked lyfe: then haue vve confidence vvith God: as whoe wolde saye, yf our conscience be guyltie of lewde and wicked lyfe, and we resolued to dwell & continue therin: then in vaine haue we confidence in the mercyes of God, vnto whose iust iudgement we stand subiect for our wickednes.

It is most wounderfull, and dreadfull to The se­ueritie of gods pu­nishemēt vpon sin­ne. consider, how God hath vsed him selfe towar­des his best beloued in this worlde, vppon offence geuen by occasion of sinne: how ease­lye he hath chaunged countenāce: how soone he hath brocken of frendshype: how straitlie he hath taken accompt: and how seuerelye The An­gelles. he hath punished. The Angells that he crea­ted with so greate care and loue, & to whome he imparted so singular priuileges, of all kin­de of perfections, as he made them almost ve­rie Esa. 14. goddes, (in a certaine maner:) committed but onelie one sinne of pride, against his ma­iestie, and that onelie in thought, as diuines doe holde: and yet presentlie, all that good will and fauour was chaunged into iustice: and that also so seuere, as they were throwen downe to eternall tormentes, without redem­ption, 2. Pet. 2. chayned for euer, to abyde the rigoure Ep. Iud. of hell fire and intollerable darkenes.

After this, God made hym selfe an other Adam & Eue. newe freēde of fleshe and bloode, which was [Page 354] our father Adam in paradise: where God con­uersed with hym, so freendlie and familiarlie, as is most wounderfull to considere: he called hym, he talked with hym, he made all creatu­res in the world subiect vnto him: he brought them all before hym, to the ende that he, and not God, should geue them their names: he made a mate and companion for hym: he blessed them bothe: and finallie, shewed all possible tokens of loue, that might be. But what ensewed? Adam cōmitted but one sinne: and that, at the entisement of an other: and that also a sinne of small importāce, (as it may seeme to mans reason,) beyng but the eating of an aple forbidden: And yet the matter was no soner done, but all frendship was broken betwene God and hym: he was thrust owt of paradise, condemned to perpetuell miserie, and all his prosperitie to eternall damnatiō, together with him selfe, yf he had not repen­ted. And how seuerelie this greuous sentence was executed afterwarde, maye appeare by the infinite millions that went to hell for this sinne, for the space of sower thousand yeres, that passed before it was ransomed: whiche finallie could not be done, but by the cōming downe of gods owne sonne, the second per­sone in Trinitie, into this fleshe: and by his intollerable sufferinges, & deathe in the same.

The two miracles of the world, Moyses Moysēs & Aaron and Aaron, were of singular authoritie and fauour with God: in so muche as they coulde obtayne any thyng at his handes for other Nū. 20. 27. 33. men: And yet, when they offended God once [Page 355] them selues, at the waters of contradiction in Deu. 10. 32. 34. the desert of Sin, for that they dowted some­what of the miracle promised to them from God, and therby dyd dishonoure his maiestie before the people, as he sayeth: they were presentlie rebuked moste sharpelye for the same: and thoghe they repented hartilye that offence: and so, obtayned remissiō of the fault or guilt: yet was there layd vpon them a gre­uous punishement for the same: and that was, that they should not enter them selues into the land of promise: but should dye when they came within the sight therof. And albeit they entreated God moste earnestlie for the release of this penance: yet could they neuer obtayne the same at his handes: but alwayes he answered them: seing you haue dishonou­red me before the people, you shall dye for it, & shall not enter into the land of promise.

In what speciall great fauour was Saul Saul. with God, when he chose hym to be the first kyng of his people: caused Samuel the pro­phet 1. Re. 10 & 11. so muche to honour hym, and to anoynt hym prince vppon gods owne inheritance as Act. 13. he calleth it? when he commended hym so muche, and tooke suche tender care ouer him? An yet afterwad, for that he bracke gods commaundement in reseruing certaine spoy­les of warre, whiche he should haue destro­yed: 1. Re. 13. 15. 16. yea, thoughe he reserued them to ho­nour God withall, as he pretended: yet was he presentlie cast of by God, degraded of his dignitie, geuen ouer to the handes of an euell 1. Re. 16 spirite, brought to infinite miseries, (thoghe [Page 356] he shifted owt for a tyme,) and finallie so for­saken 1. Re. 31. and abandoned by God, as he slew hym selfe, his sonnes were crucified on a crosse by 1. Par. 10 his enemies, and all his familie and linage ex­tinguished for euer.

Dauid was the chosen and deare freend Dauid. of God, and honoured with the tytle of one that vvas according to gods ovvne hart, But yet, 2. Re. 12. as soone as he had sinned: the prophet Nathan was sent to denounce gods heauie displea­sure and punishement vpon hym. And so it ensued, not withstanding his greate, and vo­luntarie penance that him selfe added for the Psal. 34. pacifieing of gods wrathe, by fasting, prayer, 68. 108. weeping, wearing of sacke, eating of ashes, & 101. the lyke. By which is euident, that how great Psal. 29. gods mercie is to the that feare hym: so great is his iustice to them that offend hym.

The scripture hath infinite examples of Gen. 4. this matter, as the reiection of Cain and his posteritie streight vpon his murder. The piti­full Gene. 8. drowning of the whole worlde in the ti­me of Noe. The dreadfull consuming of So­dom Gen. 19. and Gomorra, with the cities about yt, by [...] and brimston: the sending downe qui­cke Num. 16. to hell of Chore, Dathan and Abyron, with the slaughter of two hundred and fiftie 1. Le. 10. their adherents, for rebellion against Moyses and Aaron: The suddain killing of Nadab & Abiu, sonnes of Aaron, and chosen preestes, for once offering of other fire on the Aultar than was appointed them. The most terrible striking dead of Ananias and Saphira, for re­taining Act. 5. some parte of their owne goodes, by [Page 357] deceit, from the Apostles: with many mo such examples, whiche the scripture dothe re­counte.

And for the greeuousnes of gods iustice, The hea­uines of gods hād & heauines of his hād, when it lighteth vpon vs, thoughe it may appeare sufficientlie by all these examples before alleaged, wherin the particular punishementes (as you see) are mo­ste rigorous: yet will I repeat one act of God more, owt of the scripture, whiche expresseth the same in wounderfull maner. It is well knowne that Beniamin among all the twelue sōnes of Iacob, was the dearest vnto his father, Gen. 42 43. as appeareth in the booke of genesis, & ther­fore also greatlie respected by God: and his tribe placed in the best part of all the land of promise, vpon the diuisiō therof, hauing Ie­rusalem, Iosu. 18. Iericho, and other the best cities wi­thin it. Yet notwithstandinge for one onelie sinne committed by certayne priuate men in the citie of Gabaa, vppon the wife of a leuit, God punished the whole tribe, in this order, Iudi. 19. 20. as the scripture recounteth. He caused all the other eleuen tribes to ryse against them: and first, to come to the house of God in Silo, to ask his aduise, and folow his direction in this warre against their brethren. And thence ha­uing by gods appointement entered battaile twise with the tribe of Beniamin, the third daye God gaue them so greate a victorie, as they slew all the liuing creatures, within the compasse of that tribe, except onelie six hun­dred men that escaped awaye into the desert: the rest were slayne bothe man, woman, chil­dren, [Page 358] and infantes, together with all the bea­stes: and cattall, and all the cities, villages, and howses burnt with fire: And all this, for one sinne committed onelie at one time, with one woman.

And who will not then cōfesse with Moy Deu. 10. ses, that God is a iust God, a great God, and a ter­rible God? who will not confesse with S. Paul, Heb. 10. It ys horrible to fall into the handes of the lyuing God? VVho will not say with holye Dauid: A Iuditiis tuis timui: I haue feared at the remem­brance Psa. 118. of thy iudgementes. If God wolde not spare the destroyeing of a whole tribe for one sinne onelie: yf he wolde not perdon Chore, Dathan, and Abiron for once: the son­nes of Aaron for once: Ananias, and Saphira, for once: if he wold not forgyue Esau, though he demaunded it with teares, as S. Paul saieth: if he wold not remitt the punishemēt of one Heb. 12. fault to Moyses & Aarō, thoughe they asked it with great instance: if he wolde not forgy­ue one prowde cogitation, vnto the Angells: nor one eatinge of an apple vnto Adam, wi­thout infinite punishement: nor wolde not passe ouer the cuppe of affliction from hys owne sonne, though he asked it thrise vpon hysknees, with the sweate of bloode and wa­ter: what reason hast thow to thinke that he Mat. 26. will lett passe so many sinnes of thyne vnpu­nished? what cause hast thow to induce the imagination, that he will deale extraordina­rilie with thee, and breake the course of hys iustice for thy sake? art thow better thē those whome I haue named? hast thow any priui­lege [Page 359] from God aboue them?

If thou woldest consider the greate and Greate & straunge effectes of gods iustice. straunge effectes of gods iustice, whiche we see daylie executed in the world: thou shoul­dest haue litle cause to persuade thy selfe so fauorablie, or rather to flatter thy selfe so daugerouslie, as thou doest. VVe see that, not­withstāding godes mercye, yea after the dea­the and passion of Christ our Sauiour, for sa­uing of the whole world: yet so many infinite millions to be damned daylie, by the iustice of God: so many infideles, heathens, Iewes and Turkes, that remayne in the darkenes of their owne ignorance: and among Christians so many hereti ques & misbeleuers: & amonge Catholiques so many euell lyuers, as Christ truelie sayde, that fewe were they whiche Ma. 7. 20 should be saued: albeit his deathe was payd for all, yf they made not them selues vnwor­thie therof. And before the comming of our Sauyour muche more we see, that all the world wēt a-wrye to dānatiō for many thou­sand yeres together, excepting a fewe Iewes, whiche were the people of God. And yet among them also, the greater part perhappes were not saued, as may be coniectured by the speeches of the prophetes from tyme to time: and speciallie by the sayeings of Christ to the pharisees and other rulers therof. Now then, yf God for the satisfieing of his iustice, could lett so manye milliōs perishe, throughe their owne sinnes, as he dothe also now daylie per­mitt, without any preiudice or impechement to his mercie: whye may not he also damne [Page 360] thee, for thy sinnes, notwithstanding his mer­cie, seyng thou doest not onelie cōmitt them without feare, but also doest confidentlie per­sist in the same?

But here perhappes some man may saye, VVhe­ther gods mercie be grea­ter than his iusti­ce. yf this be so, that God is so seuere in punishe­ment of euerie sinne: and that he damnethe so many thousandes for one that he saueth: how is it true, that the mercies of God are aboue all his other vuoorkes, (as the scripture saythe,) and that it passeth and exalteth it selfe aboue his Psal. 14. iudgement? for yf the number of the damned Iac. 2. doe exceede so muche the number of those which are saued: it seemeth that the worcke of iustice dothe passe the worcke of mercie. To which I answere, that touching the small number of those that are saued, and infinite quantitie of suche as are damned, we maye in no wyse dowte: for that beside all other pro­phetes, Christ our Sauiour hathe made the Matt. 7. & 20. matter certaine, & owt of question. VVe haue to see therfore, how, notwithstāding all this, the mercie of God dothe exceede his other worckes.

And first, his mercie may be sayd to ex­ceede, for that, all our saluation is of his mer­cie, & our damnation from our selues, as from the first and principall causes therof, accor­ding to the sayeing of God, by the prophet, Perditio tua Israel: taniummodo in me auxilium tuum.

So that, as we muste acknowlege gods grace and mercie for the author of eue­rie [Page 361] good thought, and acte that we doe, and consequenlie ascribe all our saluation vnto hym: so none of our euill actes (for whiche we are damned) doe proceede from hym, but onelie from our selues, and so he is no cause at all of our damnation: and in this dothe his mercie exceede his iustice.

Secondlie his mercie dothe exceede, in 2. that he desireth all men to be saued, as S. Paul 1. Ti. 2. teacheth, and hym selfe protesteth, when he sayeth, I vvill not the deathe of a sinner, but rather Eze. 18. that he turne from hys uvickednes and lyue. And againe by the prophet Ieremie, he cōplayneth greeuouslie that men vvill not accept of his mercie offered. Turne from your uvicked vvayes Iere. 3. (saythe he,) vvhye uvill ye dye, you hovvse of Is­real? By which appeareth that he offereth his mercie most willinglie and freelie to all, but vseth his iustice onelie vpon necessitie (as it were:) constrained therunto hy our obstinate behauioure. This, Christ signifieth more plainlie, when he sayth to Ierusalem:

Heere you see thee mercie of God oftē offered vnto the Iewes: but, for that they refused it, he was enforced (in a certaine ma­ner) to pronounce this heauie sentence of destruction & desolatiō vpon them: which he [Page 362] fullsilled within fortie, or fiftie yeeres after, Ioseph de bello Iud. li. 1. c. 1. 2. 3. by the handes of Titus, and Vespasian, Em­perours of Rome: who vtterlie discomfaited the citie of Ierusalē, & whole nation of Iewes, whome we see dispersed ouer the world at this daye in bondage, bothe of bodie & soule. VVhiche worke of gods Iustice, thoghe it be moste terrible: yet was his mercie greater to them, as appeareth by Christs woordes, yf they had not reiected the sonne.

Thirdlie, his mercie exceedeth his Iu­stice, 3. euen towardes the damned them selues: in that he vsed many meanes to saue them in this lyfe, by geuing them freewill, and assi­sting the same with his grace to doe good: by mouing them inwardlie with infinite good inspirations: by alluringe them owtwardlie, with exhortatiōs, promisses, exāples of other, as also by sickenes, aduersities, & other gent­le corrections: by geuinge them space to re­pent, with occasions, opportunities, and exci­tations vnto the same: by threatning them eternall deathe, yf they repented not. All whi­che thinges beinge effectes of mercie, and goodnes towarde; them: they must needes confesse amyddest theyr greatest furie, and tormentes, that his iudgementes are true, & iustified in them selues, and no wayes to be compared with the greatnes of his mercies.

By this then we see that to be true, which Psal. 83. the prophet sayeth, Misericordiam & veritatem diligit dominus: God loueth mercie and trueth. And againe: Mercie and trueth haue mett toge­ther: Iustice and peace ha [...]e kyssed them selues. Psa. 84. [Page 363] VVe see the reason why the same prophet Psa. 100 protesteth of hym selfe: I vvill sing vnto thee mercie & iudgemēt (o Lord,) not mercie alone, nor iudgement alone, but mercie and iudge­ment together: that is, I will not so presume of thy mercie, as I will not feare thy iudge­ment: nor will I so feare of thy iudgement, as I will euer despayre of thy mercie The feare of Gods iudgement is alwayes to be ioyned with our confidence in gods mercie: yea in verye saintes them selues, as Dauid sayeth. But what feare? that feare trulie, whiche the scri­pture Psa. 33. describeth, when it sayeth:

This is the description of the true feare The pray se of true feare. of God, sett downe by the scripture. This is the descriptiō of that feare, which is so much commended and cōmaunded in euerye part and parcell of gods woorde: Of that feare (I saye) which is called [...] vitae, radix prudentiae, Pro. 14. corona, & plenitudo sapientia gloria & gloriatio, beatum donum:

Of hym that hathe [Page 364] this feare the scripture saythe, happie is the Psa. 111. man vuhiche feareth our Lorde, for he vvill place his mynde vpon his cōmaundementes. And againe, the man that feareth god shalbe happie at the Eccle. 1. last ende, and shalbe blessed at the daye of hys deathe. Finallie, of suche as haue this feare, the scripture saythe, that God is theyr foun­dation: God hath prepared great multitude Psal. 24. of sweetnes for them: God hathe purcha­sed Psal. 30. them an inheritance: God is as mercyfull Psal. 60. to them, as the father is mercifull vnto his Psal. 62. children: And (to conclude) Voluntatem timē ­tium Psa. 144 se faciet: God will doe the will of those that feare him with this feare.

This holie feare had good Iob, whē he sayd to god: I feared all my vvorkes: And he yealdeth Iob. 9. the reason therof: For that I knevve that thovv sparest not hym that offendeth thee. This feare ba­cked the other of whome the prophet sayeth:

yt is a great wickednes (no dowt) and a greate exas­peration of God against vs, to take the one halfe of gods nature from hym, whiche is: to make hym mercifull without iustice: and to lyue so, as though God wolde take no accoūt of our lyfe: wheras he hath protested most earnestlie the contrarie, sayeing that he is a hard and eouetous man, whiche will not be Matt. 25 [Page 365] cōtēt to receyue his owne againe, but also will Luc. 16. haue vsurie: that he will haue a reckening of all hys goodes lent vs: that he will haue Matt. 7. fruite for all his labours bestowed vppon vs: Luc. 13. & finallie, that he will haue account for eue­ry Mat. 12. woorde that we haue spoken.

Christ in the three score & eight psalme, Mat. 27. which in sundrye places of the gospell he in­terpreteth Marc. 15 to be writen of him selfe, amonge other dreadfull curses, whiche he setteth do­wne, Ioh. 2. against the reprobate, he hath these:

Heer (loe) we see, that the greatest curse, which God can laye vpon vs, next before our blotting owt of the booke of lyfe, is to suffer vs to be so blinded, as to adde iniquitie vpon iniquitie, and not to en­ter into consideration of hys iustice. For whi­che D. Tho, secunda secundae. q. 14. art. 1 2 3. cause also, this cōfident kynde of sinning vpon hope of gods mercie, is accounted by diuines, for the first of the six greuous sinnes against the holie ghoste, whiche our Sauiou­re in the gospell, signifieth, to be so hardlie VVhye presum­ption is a sinne against the holie­ghoste. perdoned vnto men by his father: and the reason whye they call this a sinne against the hoyle ghost, is, for that it reiecteth willfullye one of the principall meanes left by the ho lye ghost, to retyre vs from sinne, whiche is [Page 366] the feare and respect of gods iustice vpon sin­ners.

VVherfore, to conclude this matter of presumption: me thinke, we may vse the sa­me kynde of argument touching the feare of Rom. 13 gods iustice, as S. Paul vseth to the Romanes of the feare of gods ministers, which are tem­porall princes:

In lyke sort may we saye to those good felowes, whi­che make god so mercifull, as no man ought to feare his iustice. VVolde ye not feare (my brethren) the iustice of god in punishement? lyue vertuouslie then: and you shall be as voyde of feare, as lyons are fayeth the wise­man: Prou. 28 1. Ioh. 4. For that, perfect charitie expelleth feare. But yf you lyue wickedlie: then haue you cause to feare: for god called not hym selfe a iust iudge for nothing. 2. Ti. 4.

If the matter had bene so secure, as ma­nye men by flatterie doe persuade themsel­ues it is: S. Peter wold neuer haue sayde vnto Christianes now baptized: VValke you in fea­re, 1. Pet. 1 during the time of this your earthelie habitatiō. Nor S. Paul to the same men: VVoorke your Philip. 2 ovvne saluation in feare and tremblyng. But here perhappes, some men will aske, how then An obie­ction an­svvered. doeth the same Apostle in an other place say: That God hath not geuen vs the spirite of feare, but 2. Ti. 1. of vertue, loue, and, sobrietie? to which I answere: [Page 367] that our spirite is not a spirit of seruile feare: that is, to lyue in feare, onelie for dreade of Seruile feare, and the feare of chil­dren. punishement, without loue: but a spirite of loue ioyned with the feare of childrē, wherby they feare to offend their father, not onelye in respect of his punishement, but principal­lie for his goodnes towardes them, and bene­fites Rom. 8. bestowed vpon them. This S. Paul decla­reth playnlie to the Romanes, putting the differēce betwene seruile feare, and the feare of childeren: you haue not receyued agayne the spirit of seruitude (saythe he) in feare, but the spi­rite of adoption of children, vvherby vue crye to God, Abha father. He saythe heere to the Ro­manes: you haue not receyued againe the spi­rite of seruitude in feare, for that their for­mer spirite, (being gentiles,) was onelye in Hovv the feare of gentiles vvas ser­uile. seruile feare: for that they honoured & ado­red their Idoles, not for any loue they beare vnto them, being so infinite as they were, and suche notable lewdnes reported of the (I mea­ne of Iupiter, Mars, Venus, and the lyke:) but onelie for feare of hurt from them, yf they dyd not serue, and adore the same.

Saint Peter also in one sentence expoun­deth 1. Pet. 3. all this matter. For hauing sayde timoreincorum ne timueritis, feare not their feare: mea­ning of the seruile feare of wicked men: he addeth presentlie, Dominū autem Christum san­ctificate in cordibus vesiris &c cum modestia, & timore, conscientiam habentes bonam:

So that the spirite of seruile [Page 368] feare, which is grounded onelie vpon respect of punishemēt, is forbidden vs: but the louing feare of children is cōmaunded. And yet also about this, are there two things to be noted.

The first, that albeit the spirite of seruile Tvvo thinges to be no­ted. feare be forbidden vs: (especiallie when we are now entered into the seruice of God,) yet is it most profitable for sinners, and suche as yet but begynne to serue God: for that it mo­ueth them to repentance, and to looke aboute them: for which cause it is called by the wyse­man, the begynnyng of vvisdome. And therfore, Prou. 1. bothe Ionas to the Niniuites, and S. Iohn Ba­ptist Ion. 13. to the lewes, and all the prophets to sin­ners Matt. 3. haue vsed to styrre vp this feare, by threatning the daungers and punishementes which were imminent to them, yf they re­pented not. But yet afterward, when men are conuerted to God, and doe goe forwarde in his seruice: they chaunge euery daye this ser­uyle feare into loue, vntill they arriue at last, vnto that state wherof S. Iohn saythe, that 1. Ioh. 4. perfect loue, or charitie expelleth feare. VVheru­pon Tract. 9. in ep. 1. Ioh. S. Austen sayeth, that feare is the seruāt sent before to prepare place in our hartes, for his mystres, vvhiche is charitie: VVho beyng once entered in, and perfectlie placed: feare goeth owte againe, and geueth place vnto the same. But where this feare neuer entereth at all, there, is it impossible for charitie euer to come and dwell, fayeth this holye father.

The second thing to be noted is, that albeyt this feare of punishement be not in verie perfect men, or at leastwyse, is lesse in [Page 369] them, than in others, as S. Iohn teacheth: yet beyng ioyned with loue and reuerence: (as it ought to be: (it is moste profitable, and neces­sarie for all common Christianes, whose lyfe is not so perfect, nor charitie so greate, as that perfection wherof S. Iohn speakethe. This appeareth by that, that Christ persuaded also this feare, euen vnto his Apostles, sayeing, feare you hym, vvhiche after he [...] the bodye, hath povver [...] to send bothe bodye and Luc. 12. soule vnto hell fyre: this I saye [...] you feare hym. Mat. 10. The same dothe S. Paul to the [...], whoe were good Christians, layeing downe first the iustice of God, and therupon persua­ding them to feare:

Nay (that whiche is more) S. Paul testifieth, that notwithstanding all his fauours receyued from God: he retayned yet him selfe this feare of Gods iustice, as appeareth by those woor­des of his: I doe chastyne my bodie, and doe bring 1. Co. 9. it into seruitude, least porchaunce, vvhen I haue preached to other, I become a reprobate my selfe.

Now (my freend) yf S. Paul stoode in awe The con­clusion. of the iustice of God notwitstāding his Apo­stleshipp: and that he was guiltie to hym selfe 1. Cor. 4. of no one sinne or offence, as he protesteth: what oughtest thou to be, whose conscience remayneth guyltie of so many misdeedes, & wickednes? This knovve you (sayeth S. Paul) Ephe. 5. [Page 370] that no fornicator, vncleane persone, couetouse man, or the lyke can haue inheritance in the kin­gdome of Christ. And immediatlie after, as tho­ghe this had not bene sufficient, he addeth, for preuenting the folye of sinners, whiche flatter them selues: Lett no man deceyue you, uvith vayne vvoordes: for the vvrathe of God co­meth for these thinges, vpon the children of vnbe­leefe. Be not you therfore partakers of them: As yf he should saye, those that flatter you and sa­ye, tushe God is mercifull, and will perdone easilie all these and lyke sinnes: these men deceyue you (saythe S. Paul), for that the wrathe and vengeance of God lyghteth vpon the children of vnbeleefe, for these matters: that is, vppon those whiche will not beleeue gods iustice, nor his threates against sinne: but presuming of his mercie doe perseuere in the same, vntill vppon the sodayne, gods wrathe doe rushe vpon them: and then is it toolate to amende. VVherfore (sayeth he) yf you be wise: be not partakers of theyr folie: but amend your lyues presentlie, while you haue time. And this admonition of S. Paul shall be sufficiēt to ende this chapiter: against all tho­se that refuse, or deferre theyr reso­lution of amendement, vppon vayne hope of gods perdon, or tolleration.

CHAP. V.

Tthe reasons hitherto alleaged, might seeme (I think) sufficiēt to a reasonable man, for pro­uing the necessitie of this re­solution, we talke of: and for remouing the impedimentes that let the same. But yet, for that (as the wise­man Prou. 18 sayeth) he which is minded to breake with hys freend, seeketh occasions how to doe yt with some coloure and shew: there be manye in the world, who hauing no other excuse of their breaking and holding of from God, doe seeke to couer it with this preten­se, that they meane, by his grace, to amend all in time: And this tyme is driuen of from daye to daye, vntill God, in whose handes onelie the momentes of time are, doe shutt them owte of all tyme, and doe send them to paynes eternall withoute tyme, for that they abused the singular benefite of tyme in this world.

This is one of the greatest and most dan­gerous deceites, and yet the moste ordinarie and vniuersall, that the enemie of mankinde dothe vse towardes the children of Adam: & I dare say boldlye, that more doe perishe by this deceyte, than by all his other guiles and [Page 372] subtilities besides. He well knoweth the for­ce The cau­ses vvhie the deuil persua­deth vs to delaye of this snare aboue all others, and therfore vrgeth it so muche vnto euerie man. He con­sidereth, better than we doe, the importance of delaye, in a matter so weightie, as is our cō ­uersion, and saluation: he is not ignorant how one sinne draweth on an other: how he that is not fitt to daye, will be lesse fitt to morowe: how custome groweth, into nature: how olde diseases are hardlie cured: how God withdra­weth hys grace: how hys iustice is redie to punishe euerie sinne: how by delaye we exa­sperate the same, & heape vengeance on our owne heades, as S. Paul sayeth. He is priuie to the vncertaintie and perills of our lyfe: to the daungerous chaunces we passe throughe: Rom. 2. to the impedimentes that will come daylie more and more, to let our conuersion. All this he knoweth, and well considereth, and for that cause persuadeth so manye to delaye as he doeth. For being not able any longer to blinde the vnderstanding of many Christiās, but that they must needes see clearlie, the ne­cessitie, and vtilitie of this resolution, & that all impedimentes in the world are but trifles, and meere deceites, which keepe backe from the same: he runnethe to this onelie refuge, that is, to persuade men, that they deferre a litle, and that in time to come they shall haue better occasion and oportunitie to doe yt than presentely they haue.

This, S. Austen proued in his conuersion, as hym selfe writeth. For that after he was Li 8. con fess ca 7. 12. persuaded, that no saluation could be vnto, [Page 373] hym, but by chaunge and amendement of his lyfe: yet the enemie held hym, for a time, in delaye, sayeing vnto him: yet a litle staye: yet deferre for a time: Therby (as he sayeth) to bin­de hym more fast in the custome of sinne, vn­till, by the omnipotent power of gods grace, and his owne moste earnest endeuoure, he bracke vyolentlie from hym, crieing to God, [...]hie shall I longer saye to morouv to morovv? vvhy shall I not doe it euen at this instant? And so he did, euen in hys verie yowthe, lyuing afterward a moste holie and seuere Christiā lyfe.

But yf we will discouer yet further, the The cau­ses vvhi­ch make our con­uersion harder by delaie greatnes and perill of this deceyt: let vs con­sider the causes that may lett our resolution and conuersion at this present: and we shall see them all increased, and strengthened by delaye: and confequentlie, the matter made more hard and difficult, for the time to come, than now it ys. For first (as I haue sayd) the 1. continuance of sinne bringeth custome: whi­che once hauing gotten prescription vppon vs, is so harde to remoue, as by experience we proue dayly in all habites that haue ta­ken roote within vs. VVho can remoue, (for examples sake) without greate difficultie, a longe custome of dronkennes? of swearing? or of any other euill habite, once setled vpon vs? Secondlie, the longer we persist in our 2. synfull lyfe, the more God plucketh his gra­ce and assistance from vs: whiche is the one­lie meanes that maketh the waye of vertue aeasie vnto men. Thirdlie, the power, and kin­gdome 3. [Page 374] of the deuill is more established, and confirmed in vs by continuance: and so, the more harder to be remoued. Fowerthlie, the 4. libertie of oure free will is more and more weakened, and daunted by frequentation of sinne, thoughe not extinguished. Fiuethlie, 5. the faculties of our mynde, are more corru­pted, as the vnderstāding is more darkened, the will more peruerted, the appetite more disordered. Sixtelie and lastlye, our inferiour 6. partes and passions are more styrred vp, and strengthened against the rule of reason, and harder to be repressed, by continuance of ti­me, than they were before.

VVell then, put all this together (my freend) and consider indifferētlie within thy selfe, whether it be more likelie, that thow shalt rather make this resolution hereafter, than now. Hereafter, (I say) when, by longer custome of sinne, the habite shalbe more fa­styned in thee: the deuill more in possession vppon the: gods helpe further of from thee: thy mynde more infēcted; thy iudgemēt mo­re weakened: thy good de sires extinguished: thy passions confirmed: thy bodie corrupted: thy strengthe diminished: and all thy whole common wealthe more peruerted.

VVe see by experience, that a shypp The same shevved by com­parisons. which leaketh, is more easilye empted at the beginninge, than afterwarde. VVe see, that a ruinous palace, the longer it is lett runne, the more charge and labour yt will require in the repayring. VVe see, that yf a man dryue in a nayle with a hammer, the more blowes [Page 375] he geueth to yt, the more harde it is to plu­cke it owt agayne. How then thinkest thow to committ sinne vppon sinne, and by perse­uerance therein, to finde the redresse more easie hereafter, than now? It is vvriten among In prato spirituali sanctorū patrum. An exā. ple. the lyues of olde heremites, hovv that on a time, an Angel shevved to one of them, in the vvyldernes, a certayne good felovv that he­vved dovvne vvood, and hauing made to him selfe a great burden to carie thence, layed it on his backe: and for that, it satte vneasie, and pressed hym muche: he cast it dovvne againe, and put a greate deale more vnto yt, and then beganne to lyft at yt agayne. But vvhen he felt it more heauie than before: he fell in­to a greate rage, and added tvvyse as muche more to yt, therby to make yt lighter. VVhe­reat vvhen this holie man mused muche: the Angel tolde hym, that this vvas a figure of those in the vvorlde, vvho fynding it some­vvhat vnpleasant to resist one or tvvo vices at the beginning, do deferre their cōuersion, and doe adde tvventie, or fortie more vnto them: thinking to finde the matter more easie aftervvard.

Saint Austen expounding the miracle Tract. 491 in Ioh. of our Sauiour, in raysing Lazarus from deathe to lyfe, whiche had bene deade now fower dayes, as the euange list sayeth: exami­neth Ioh. 11. the causo whye Christ wept, and cryed, Matt. 9. and troubled hym selfe in spirite, before the Luc. 7. doeing of this acte, where as he raysed other with greater facilitie. And he concludeth. the misterie to haue bene, for that Lazarus was [Page 376] now deade fower dayes, & also buried: which signifieth, the fower degrees of a sinner: the first, in voluntarie delectation of sinne: the second, in consent: the third, in fulfilling it by woorke: the fowerth, in cōtinuance or custo­me therof: wherin, who soeuer is once buried (sayeth this holy father) he is hardlie raysed to lyfe againe, without a greate miracle of God, and many teares of his owne parte.

The reason heerof is, that which the wise man sayeth, languor prolixior grauat medicum, Eccl. 10. an olde sickenes doeth trouble the phisition:

VVe reade that Moyses, in part of punishemēt Exo. 32. to the people, that had sinned in adoring the golden calfe, broke the same in peeces, and made them drinke it: So, the vices, wherein we delyted during our youthe, are so disper­sed, by custome, in our bodies and bones: that when olde age do the come on, we canne not ridde them at our pleasure, without greate difficultie and paine. VVhat folye then is it, to deferre our amendement vnto our olde age, when we shall haue more impedimentes and difficulties, by a greate deale, than we haue nowe?

If it seeme harde to thee to doe penance novv: to fast, to praye, and to take vppon thee [Page 377] other afflictions, vvhiche the churche pre­scribeth to sinners at their conuersion: hovv vvilt thovv doe yt in thy olde age? vvhen thy bodie shall haue more neede of cheryshing, than of punishement? Yf thovv finde yt vn­pleasant to resist thy sinnes novv, and to roo­te them ovvte, after the continunace of two, three, or fovver yeeres: vvhat vvill it be after tvventie yeres more adioyned vnto them? Hovv madde a man vvoldest thovv esteeme A com­parisou. hym, that trauayling on the vvaye, & hauing great choyse of lustye strong horses, should lett them all goe emptie, and laye all his ca­riage vpon some one poore and leane beast, that could skarse beare yt selfe, and muche lesse stand vnder so many bagges cast vpon yt? And surelie no lesse vnreasonable is that mā, vvho passing ouer Idlely the lustie dayes, and times of his lyfe, reserueth all the labour and trauaile vnto feble olde age.

But to lett passe the folie of this deceyte, Ingrati­tnde. tell me, (good Christian) vvhat lngratitude and iniustice is this, tovvardes God, hauinge receyued so many benefites from hym all redie, and expecting so greare a paye, as the kyngdome of heauen ys, for thy seruice: to appoint owt, notwithstanding, the least, and last, and worst part of thy lyfe vnto his ser­uice: and that, wherof thow art moste vncer­tayne, whether it shall euer be, or neuer, or whether God will accept yt, when it co­meth? He is accursed by the prophet, whiche hauing whole and sownde cattall, dothe of­fer vnto God the lame, or halting parte ther­of. Malac. 1 [Page 378] How muche more shalt thow be accursed, that hauing so many dayes of youthe, streng­the, & vigoure, doest appoint vnto gods ser­uice, onelie thy lymping olde age? In the law Deu. 25. it was forbyddē, vnder a moste seuere threa­te, for any man to haue two measures in his howse for his neighbour: one greater, to hys freend: and an other lesser, for other men. And yet thow art not ashamed, to vse two measures of thy lyfe, moste vnequall, in pre­iudice of thy Lorde and God: wherby thow alottest to hym, a litle, shorte, maymed, and vncertayne tyme: and vnto hys enemie the greatest, the fayrest, the surest parte therof.

O deare brother, what reason is there, why God should thus be vsed at thy handes? what lawe, iustice or equitie is there, that af­ter thow hast serued the world, fleshe, and de­uill all thy youthe, and best dayes: in the en­de to come, and clappe thy olde bones, defiled and worne owt with sinne, in the dyshe of God? his enemies to haue the best, and he the leauinges? Hys enemies the wyne, and he the lyes and dreagges? doest thow not remember, that he will haue the fatt and best parte offe­red Leui. 3. to hym? Doest thow not thinke of the pu­nishement Num. 18 of those, whiche offered the worst Mala. 1. part of theyr substance to God? folow the counsayle thē of the holye ghoste, yf thow be wyse, whiche warneth thee, in these woordes: Eccle. 5.

How many hast thow seene cutt of in the myddest of their dayes, whiles they purposed in tyme to come, to chaunge theyr lyfe? How many haue come to olde age yt selfe, and yet then haue felt lesse will of amendement than before? Hovv many haue dryuen of, euen vn­to the verie howre of deathe, and then least of all haue remembred their owne state? but haue dyed, as dumme and sensles beastes, ac­cording to the sayeing of holie S. Gregorie, The sinner hathe also this affliction layed vppon hym, that vvhen he cometh. o dye, he forgetteth Serm. 10. de sanctis hym selfe, uvhich in his lyfe tyme dyd forgett God? O, how many examples are there seen hereof daylie? how many worldlie men, that haue ly­ued in sesualitie: how many great sinners, that haue passed theyr lyfe in wickednes, doe en­de and dye, as yf they went into some place insensible, where no account, no reckeninge should be demaunded? they take suche care in theyr testamentes for fleshe and bloode, and commodities of this worlde, as yf they should lyue styll, or should haue theyr parte of these vanities when they are gone. In trueth, to speake as the matter ys, they dye as yf there were no immortalitie of the soule, & that, in verie deede, is theyr inwarde per­suasion.

But suppose now, that all this were not The losse of merite so, and that a man might as easilie, commo­diouselie, yea and as surely also, conuert him selfe in olde age as in youthe, and that the matter were also acceptable enough to God: yet tell me, what greate tyme is their lost in [Page 380] this delaye? what greate treasure of merit is there omitted, which might haue beene got­ten, by labour in gods seruice? yf whiles the captayne and other souldiers did enter a ry­ch A compa rison. citie, to take the spoile, one souldier should saye, I will staye and come in the next daye after, when all the spoyle is gone: wolde you not thinke him bothe a coward, and also mo­ste vnwyse? So it is, that Christ our Sauyoure and all hys good souldiers, tooke the spoyle of this lyfe: enryched them selues with the merites of theyre labours: caried the same with them as bylles of exchange, to the banc­ke of heauen, and there receyued paye of eternall glorie for them. And is it not greate folye and peruersences in vs, to passe ouer this lyfe without the gayning of any merit at all? Now is the tyme of fight for gayning of our crowne: now is the daye of spoile to seise on ōur bootie now is the market, to buie the kin­gdome of heauen: now is the time of running to gett the game and price: now is the daye of sowyng, to prouide vs corne for the haruest that cōmeth on. If we omitt this tyme: there is no more crowne, no more bootye, no more Pro. 20. kyngdome, no more price, no more haruest to be looked for. For as the scripture assureth vs, he that for slouthe will not sowe in the winter, shall begge in the sommer, and no man shall geue vnto hym.

But yf this consideration of gayne can not moue thee (gentle reader) as in deed it ought to doe, beyng of suche importance as it is, and irreuocable when it is once past: yet [Page 381] weyghe with thy selfe, what obligation and The oblī gation & charge by dela­ye. charge thou drawest on thee, by euery day whiche thou deferrest thy conuersion, & ly­uest in sinne. Thou makest eche daye knottes, which thou must once vndoe agayne: thou heapest that together, which thou must once disperse agayne: thou eatest and drinkest that howrelie, whiche thou must once vomyte vp againe: I meane, yf the best fall owt vnto thee: that is, yf thou doe repent in tyme, and God doe accept therof (for other wise, wo be vnto thee, for that thou hoardest (as S. Paul sayeth) Rom. [...] wrathe, and vengeance on thine owne heade) but supposing that thou receaue grace here­after to repent, whiche refusest it nowe: yet (I saye) thou hast to vveepe, for that thou laughest at now: thou hast to be hartilie sorie for that wherin thou delytest now: thou hast to curse the daye vvherein thou euer gauest cōsent to sinne, or els thy repentāce vvill doe thee no good. This thou knovvest novv, and this thou beleeuest novv, or els thou art no Christian. Hovv then art thou so madde, as to offend God novv, bothe vvillinglie, and deli­beratlie: of vvhome thou knovvest that thou must once aske pardon vvith teares? If thou think he vvill pardone the: vvhat ingratitude is it to offend so good a Lord? If thou think he vill not pardone thee: vvhat folye can be more, than to offend a prince vvithout hope of pardone?

Make thyne account novv as thou vvilt: yf thou neuer doe repent and chaunge thy lyfe: then euery sinne thou committest, and [Page 382] euery daye that thou lyuest therein, is en­crease of vvrathe and vengeance vpon thee in Rom. 2. hell, as S. Paul proueth. If thou doe, by gods mercie, hereafter repent and turne (for this is not in thy hādes:) then must thou one daye Satisfa­ction for delaye. lament, and bevvaile, and do penance for this delay, vvhiche novv thou makest: then must thou make satisfaction to gods iustice, ether in this lyfe, or in the lyfe to come, for that vvhich novv thou passest ouer so pleasantlie. And this satisfaction must be so sharpe and rigorous, yf vve beleeue the auncient fathers, and councells of Christ his churche: as it must be ansvverable to the vveight & continuance of thy sinnes, as I shall haue occasion to shew in the second booke, talking of satisfaction. So that, by how muche the more thou pro­longest, & encreasest thy sinne: so much grea­ter must be thy paine & sorow in satisfactiō. Alto vu [...]neri diligens & longa adhibenda est me­dicina: Li. dela & 1 5 ep. 5. ad cor. paenitentia crimine minor non sit (sayth S. Ciprian)

And thē he sheweth in what order it must be: with prayer, with tea­res, with waching, with lyeing on the ground, with wearing of heare clothe, and the lyke.

(sayeth S. Ierom:) our long laughing [Page 383] must be recompensed with long weepinge: our soft lynnen, and fyne silke apparell, must be chaunged into sharpe hearclothe. Final­lie, Ad virg. lap sam. c. S. S. Ambrofe agreeing with the rest sayeth, Grandi plagae alta & prolixa opus est medicina. Grande scelus grandem necessariam habet satisfa­ctionem.

Marke heere (deare brother) that this sa­tisfaction must be bothe great & long, & also of necessitie. VVhat madnes is it then for the, now to enlarge the wounde, knoweing that the medicine must after wardes be so payn­full? what crueltie can be more against thy selfe, thā to driue in thornes into thine owne flesh, which thou must after pull owte againe with so many teares? woldest thou drink that cuppe of poysoned liquour for a litle pleasu­re in the taste, whiche wolde cast thee soone after into a burning feuer, tormēt thy bowells within thee, and ether dispache thy lyfe, or put the in great ieoperdie?

But heere I know thy refuge will be, as it is to all them, wherof the prophet saieth, men­tita Psal. 26. est iniquitas [...] Iniquitie hathe flattered & lyed vnto her [...]: thy refuge (I saye) wilbe, The exā ­ple of the theefe sa ued on the cros­se discus­sed. to alleage the exāple of the good theefe, saued euen at the last howre, vpon the crosse, and caried to paradise that same day with Christ, without any further penance, or satisfaction. This example is greatlie noted, and vrged by all those whiche deferre their conuersion, as surelye it is, and ought to be, of greate cōfort [Page 384] to euerie man, which findeth hym selfe now at the last cast, and therfore commonlie tem­pted by the enemye to despaire of gods mer­cie, which in no case he ought to doe. For the same God whiche saued that great sinner at that last howre, cā also, (& will) saue all them that hartilie turne vnto hym, euen in that last howre. But (alas) many men doe flatter and deceyue them selues with misvnderstanding, or rather mysvsing of this example.

For we must vnderstand (as S. Austen well noteth) that this was but one particular acte of Christ, which maketh no generall rule: euē as we see, that a temporall prince perdoneth some tyme a malefactor, when he is come to the verie place of execution: yet vvere it not for euerie malefactor to trust therupon. For that, this is but an extraordinarie acte of the prince his fauoure, and nether shewed, nor promised to all mē. Besides this, this act was a speciall miracle reserued for the manifesta­tion of Christ his power and glorie, at that howre vpon the crosse. Agayne, this acte was vpon a moste rare confession made by the theefe, in that instant, when all the world for­sooke Christ, and euen the Apostles them sel­ues, ether dowted, or lost their faithe of his godhead. Beside all this, the confession of this theefe was at suche a time, as he could nether be baptized, nor haue further tyme of penan­ce. And we holde: that at a mans first conuer­sion, there is required no other penance, or satisfaction at all, but onelye to be baptised, for the gayning of heauen. But it shall not be [Page 385] amysse perhappes, to put to S. Austens verye woordes vpō this matter. For thus he writeth. Ser. 120. de tem.

By these woordes of S. Austen we are ad­monyshed, (as you see) that this particular facte of Christ maketh no generall rule of re­mission to all men: not, for that Christ is not allwayes redye to receyue the penitent, as he promiseth: but, for that euerie man hath not the tyme or grace to repent, as he should, at that howre, according as hath beene declared before. The generall waye that God propo­seth to all is that, whiche S. Paul sayeth: Finis The ge­nerall vvaye. 2. Co. 11. secundum opera ipsorum: The ende of euill men is according to their workes. Looke how they lyue, and so they dye.

Be not deceyued: God is Gala. 6. not mocked, looke vvhat a man sovveth, and that shall he reape. He that savveth in fleshe shall rea­pe corruption: he that sovveth in spirit shall rea­pe lyfe euerlasting. In vvhiche vvoordes, he doeth not onelie laye dovvne vnto vs the ge­nerall rule vvherto vve must trust: But also saieth further, that to persuade our selues the contrarie therof, vvere to mocke and abuse God, vvhiche hathe layed dovvne this lavv vato vs.

Notvvithstanding (as I haue sayd) this That the conuer­sion ma­de at the last daye is insuf­sicient. barreth not the mercie of God from vsing a priuilege to some at the verie last cast. But yet miserable is that man, vvhiche placeth the Ancker of his eternall vvealthe or vvoe, vpon so tyclesome a point as this vs. I call it ticle­some, for that, all diuines, vvhiche haue vvri­ten of this matter, doe speake verie dovvtful­lie of the penance or conuersion of a man, at the last ende. And althoughe they doe not absolutely condemne yt, in all, but doe leaue it as vncertaine vnto gods secret iudgement: yet doe they incline to the negatiue parte: & doe alleage fovver reasons, for vvhiche, that conuersion is to be dovvted, as insufficient for a mans saluation.

The first reason is, for that the extreeme The first reason feare and paines of deathe, being (as the phi­losopher sayeth) the moste terrible, of all terrible thinges, doe not permitt a man, so to [Page 388] gather his spirites and senses, at that tyme, as is required, for the treating of so vveightie a matter vvith God, as ys our conuersion and saluation. And yf we see often, that a verie good man can not fyxe his mynde earnestlie vpon heauenlie cogitations, at suche tyme as he is troubled with the passions of cholique, or other sharpe diseases: how muche lesse in the anguishes of deathe can a vvorldlie man doe the same, beinge vnaequainted with that exercise, and loaden with the guilt of many and greate sinnes, and cloyed with the loue, bothe of his bodie, and thinges belonginge thervnto?

The second reason is, for that, the con­uersion, The se­cond rea­son. which a man maketh at the last daye, is not (for the most parte) voluntarie, but vpō necessitie, and for feare: suche as was the re­pentance of Semei, whoe hauing greeuouslie offended king Dauid, in tyme of his afflictiō: 2. Re. 16. afterward, when he sawe hym in prosperitie againe, and hym selfe in daunger of punishe­ment: 2. Re. 19 he came, and foll downe before hym, & asked hym forgyuenes with teares. But yet, Dauid well perceyued the matter how it stoo­de: & therfore, thoughe he spared him for that daye, wherein he wolde not trouble the myr­the with execution of iustice: yet, after he ga­ue order, that he should be vsed according to 3. Reg. 2. his desertes.

The thyrd reason is, for that, the custo­me The third reason. of sinne, whiche hath continued all the life long, can not be remoued vpon the instāt beinge growen into nature it selfe, as it vvere, [Page 389] For vvhiche cause, God sayeth to euill mē, by the prophet Ieremie:

The fovverth cause is, for that, the actes The fo­vverth reason. of vertue them selues, can not be of so greate value vvith God, in that instant, as yf they had bene done in time of healthe before. For, vvhat greate matter is yt (for example sake) to pardone thy enemies at that tyme, vvhen thovv canst hurt them no more? to geue thy goodes, avvaye, vvhē thovv cannest vse them no more? to abandon thy concubine, vvhen thovv cannest keepe her no longer? to leaue of to sinne, vvhen sinne must leaue thee? All theese thinges are good and holie, and to be done by him, vvhiche is in that last state: but yet, they are of no suche value, as othervvise they vvolde be, by reason of this circumstan­ce of time, vvhiche I haue shevved.

Theese are the reasons vvhie the ho­lie fathers and doctors of Christ his church, doe speake so dovvtfullie of this last conuer­sion: not, for any vvant on gods parte, but on theirs vvhiche are to doe that great acte. I might heere alleage greate store of authori­ties for this purpose: But one place of S. Au­sten shall serue for all. Thus then he vvriteth How. 47. ex ho. 50 of this matter in a certaine homilie of his:

Hitherto are S. Austens woordes of the dowtfull case of those, whiche doe penance at the last daye.

And heere now wolde I haue the care­full Christian to consider, (with me) but this one comparison that I will make. If those whi­che repent, and doe suche penāce as they may at the last daye, doe passe hence, notwithstā ­ding, in suche daungerous dowtfullnes as S. Austen sheweth: what shall we thinke of all those, whiche lacke ether timē or abilitie, or will, or place, or meanes, or grace to doe any penance at all, at that howre? what shall we saye of all those, whiche are cutt of before? whiche dye suddenlie? whiche are stricken dumme, or deafe, or senseles, or frentike, as we see manye are? what shall we saye of those, which are abandoned by God, & left vnto vi­ce, euen vnto the last breathe in theyr bodie? I haue shewed before owte of S. Paul, that or­dinarilie, sinners dye, according as they liue. 2. Co. 11, So that, it is a priuilege for a wicked man, to doe penance at his deathe. And then, yf his penance (when it is done) be so dowtfull, as S. Austen hath declared: what a pitifull case are all other in? I meane the more parte, [Page 393] whiche repent not at all: but dye as they li­ued, and are forsaken of God in that extre­mitie, according as he promiseth, when he sa­yeth: Pro. 1. for that I haue called you, and you ha­ue Iere. 35. refused to come:

It is bothe dreadefull & lamentable which the prophet sayeth, of suche as deferre their conuersion, from tyme to tyme: Conuertentur Psal. 58. ad vesperam: & famem [...] vt canes, & cir­cuibunt ciuitatem:

and shall runne about the citie. The woordes that goe im­mediatlie before, and doe immediatlie ensue after, doe expresse more playnlie the great­nes of this threate For before, the verse is: Aitend (o Lord) to visit all nations: take no mercie vpon all those, whiche vvoorke iniquitie. That is, which woorke iniquitie vnto the ende. And immediatlye after enseweth: These men shall speake uuith their mouthe, and a svvorde shall be in their lypper: for vvhoe hath heard them? and thou (o Lord) snalt skoffe at them. That is, these men in their last extremitie shall crye vehe­mentlie for help: and their crye shall be as sharp to pearse mens eares, as a swoord is: and yet notwithstāding, no man shall heare them: [Page 394] and thou (o Lord) whiche onelie cannest help them, shalt be so farre of from hearing or pi­tyeing their case, as thou shalt also laugh at their miserie and destruction. By all whiche is signified, the greate calamitie of suche as deferre their conuersion vnto the laste daye, expressed by three circumstances, in the for­mer sentence alleaged.

For first he sayeth, they vvill turne at the euenyng: that is, at the howre of deathe. For as the euening is the ende of the daye, and the begynning of night: euen so is this tyme, the ende of light, and the begynning of all darke­nes vnto the wicked. In whiche sense Christ sayd: I must vvorke the vvorkes of hym that sent Ioh. 9. me, vvhiles the day lasteth: for night vvill come on, vvhen no man can vvorke more. At this tyme thē, that is, at this euening, in this twye light, betwene daye and darkenes, vvhen the plea­sant brightnes, & heate of all sunne beames is past: the brightnes (I meane) of honour, of vainglorie, and of worldlie pompe is consu­med: when the heat of cōcupiscēce, of carnall loue, of delicate pleasures is quenshed: when the beautyfull sommer daye of this lyfe is ended, and the boysterous wynter night of deathe draweth on: then (sayeth the prophet) will the wicked man turne vnto God, then will he repent, then will he resolue hym selfe, and make his conuersion.

But what? shall this be accepted? you ha­ue heard the prophets request to God: Non miserearis: Doe not take mercie on them: Not, for that the prophet wisheth God to be vn­mercifull: [Page 395] but for that he knewe gods iustice towardes suche men. VVhose miserie, in this extremitie, he expresseth further, by sayeing, they shall suffer hungar as dogges: whiche is, as yf he should haue sayed: euen as dogges, whē they are hungrie, are ravynous, and do seeke by all meanes, for meate, be it neuer so home­lye: and will refuse nothing that is offered, but will deuoure all those thynges most gre­dilie, which they contemned whiles their bel­lies were full: so these men that wolde not heare of penance, while they were in health, will now admitt any thyng, & make straunge of nothing: Now (I saye) when they can lyue no longer, will they promyse any paynes: what prayer you will: what fasting you will: what almes deedes you can desire: what auste­ritie soeuer you can imagine, they will pro­myse it, (I saye) vpon condition they myght haue lyfe agayne: vpon condition that the daye might be prolonged vnto them: thoghe, yf God shoulde graunt them their request, (as many tymes he doeth) they wolde perfor­me no one point therof: but be as careles, as they were before: yet for the preset, you shall see them as hungrie as dogges, sayeth the prophet, most redye to [...] any thyng, that may be deuised for their saluation.

And not cōtemed with this, the same pro­phet addeth yet a further clause of miserie: And that is, that they shall circuite or runne aboute the citle: euen as dogges doe, when they are hungrie, putting in their heades at euerie dore for [...], [...]Wors [...] it be with great [...] [Page 396] to be beaten owt agayne. This expresseth an vnspeakable distresse and calamitie of wicked men, at the last daye: when they shall circuite, and runne about the whole citie of God, bothe in heauen, and earthe, to seeke help, and shall finde none: VVhen they shall crie, with sighes and groones, as pearsing as a swoorde, and yet shall not be heard. For, whe­ther will they turne them selues in this di­stresse? vnto their worldlie wealthe, power, or riches? alas, they are gone: and the scripture sayeth, riches shall not profitt in the daye of re­uenge. Prou. 11. VVill they turne vnto their carnall freends? But what comfort can they geue, be­sides onelye weeping, and comfortles mour­ning? will they aske helpe of the saints in hea­uen to praye for thē in this instant? it is good, surelie, so to doe: but yet, they can not chuse but remember what is writen The saintes shall Psa. 149 reioyse in glorie, exultation shal be in their throo­tes, and tvvo edged svvoordes in their handes, to take [...] vpon nations, and increpations vpon people: to bynde kynges in fetters, and noble men in manacles of yron: to execute vpon them the pre­script iudgement of God: and this is the glorie of all his [...]. Their onelye refuge then must be vnto God, who in deed is the onelie surest re­fuge of all: but yet in this [...], the prophet sayeth here, that he shall not heare them: but rather contemne; and [...] he at their miserie. Prou. 1. Not, that he is contrarie to his promise of re­ceauing Psa. 58 a synner, at what tyme soeuer he re­penteth, and turneth from his sinne. But, for that, this turning at the last day is not com­monlie [Page 397] true repentance and conuersion, for the causes before rehearsed.

To conclude then this matter of delaye, what wyse men is there in the woorlde; who reading this, will not feare the deferring of his cōuersiō, thoughe it were but for one da­ye? who doeth know whether this shalbe the last daye, or no, that euer God will call him in? God sayeth, I called, and you refused to come: I held owt my hand; and you wolde, not looke towardes me: and therfore will I for­sake you, in your extremitie. He doeth not Prou. 1. saye, how many times, or how lōg he dyd call and holde owt his hand. God sayeth, I stand at the dore, and knocke. But he sayeth not, how often he doeth that, or how many knockes he geeueth. Agayne, he sayde of wicked Iezabel, Apoc. 2. the faigned prophetesse in the Apocalips: I haue geuen her time to doe penance, and she wolde not, and therfore shall she perishe: but he sayeth not, how lōg this time of repē ­tance endured. VVe reade of wounderfull examples heerin. HEROD the father had a call HEROD. geuen him, and that a lowde one, when Iohn baptist was sent vnto him, and when his harte was so farre touched, as he willinglie heard Marc. 6. him, and folowed his counsaile in many thin­ges, as one euangelist noteth: but yet, because he deferred the matter, and tooke not time, HEROD. the se­cond. when yt was offered: he was cast of agayne, & his last doeings made worse than his former. HEROD tetrarche, the sonne, had a call also, Luc. 11. when he felt that desire to see Christ, and so­me Luc. 23. miracle done by hym: but, for that he an­swered Mat. 14. [Page 398] not vnto the call: it did him no good, but rather much hurt. VVhat a great knocke, had PYLATE geuen hym at his hart, yf he had PILATE. beene so fortunate, as to haue opened the dore presentlie, when he was made to vnder­stand the innocencie of Christ: as appeareth Mat. 27. by washing his handes in testimonie therof, and his wyfe also sent hym an admonition abowt the same? No lesse knocke had kynge AGRIPPA at his dor [...], when he cryed ovvt, vpō AGRIP­PA. the hearing of S. Paul: O Paul, thovv persuadest me a litle, to be a Christian. But, because he de­ferred Act. 26. the matter: this motion passed avvay agayne.

Twyse happie had PHARAO beene, yf he PHARAO had resolued hym selfe presentlie, vpon that motion that he felt, when he cryed to Moyses, I haue sinned, and God is iust. But by delay he Exod. 9. became worse thā euer he was before. S. Luke Act. 24. reporteth how FELIX, the gouernour of Iew­rie FELIX. for the Romanes, cōferred [...] oftē ­times with S. Paul, that was his prisonner: and heard of hym the faithe in Christ: wherwithe he was greatlie moued, especiallie at one ty­me, when Paul disputed of gods iustice, and the daye of iudgement, whereat FELIX trem­bled But yet, he deferred this resolution, wil­ling Paul to departe, and to come agayne an other tyme: & so the matter by delation came to no effect. How many men doe perishe day­lie, some cutt of by death: some left by god, & geuē ouer to a reprobate sense: which might haue saued them selues, if they had not de­ferred theyr conuersion from daye to daye, [Page 399] but had made their resolution presentlye; vvhen they felte God to call vvithin theire hartes.

God is most bountifull to knocke and The dan­ger of passinge the day of our vo cation. call: but yet, he byndeth him selfe to no time or space, but cōmeth and goeth at his pleasu­re: and they vvhiche take not their tymes vvhen they are offered, are excuseles before his iustice, and doe not knovv vvhether euer it shalbe offered them agayne, or no: for that, this thing is onelie in the vvill and knovvlege Exo. 33. of God alone: vvhoe taketh mercie vvhere it pleaseth him best, and is bound to none: Rom. 9. And vvhen the prefixed time of calling is on­ce past: vvo be vnto that partie. For a thovv­sand vvorldes vvill not purchase it agayne. Christ shovveth vvonderfullie the importan­ce of this matter vvhen, entering into Ieru­salem vpon palme sondaye, a-middest all his mirthe & glorie of receyuinge, he coulde not chuse but vveepe vpon that citie, considering (as moste men thinke) that this vvas the last day of mercie and vocation, that euer should be vsed to the same: and therfore he sayed vvith teares: O Ierusalem, if thovv knevvest also, Luc. 21 those thinges vvhiche appertaine to thy peace, euen in this thy day: but novv these thinges are hydden from thee: As yf he had sayed, yf thovv kne­vvest (Ierusalem) as vvell as I doe, vvhat mer­cie is offered thee, euen this daye, vvhiche is the last day, that euer suche offer shalbe ma­de: thovv vvoldest not doe as thovv doest: but vvoldest presentlie accept therof: but novv this secret iudgement of my father is hidden [Page 400] from thee: and therfore thovv makest litle account therof, vntill thy destruction shall co­me suddenlie vpon thee. As sone after it did.

By this novv may be considered the great reason of the vvise mans exhortation: Eccle. 5. Forslovv not to turne to God: nor doe not deferre it from day to daye: for his vvrathe uvill come vpon the, at the suddain: and in time of reuenge it vvill destroy thee. It may be seene also vpon vvhat great cause, S. Paul exhorted the Hebrevves Heb. 3. so vehementlie, Dum cognominatur hodie: To accept of grace euen vvhiles that verie daye endured: and not to lett passe the occasion of­fered. VVhiche euery man applyeing to hym selfe, should folovv, in obeing the motions of gods spirite vvithin hym: and acceptinge of gods vocation vvithout delaye: consideringe vvhat a greeuous sinne it is to resist the holye ghost: Euerie man ought (I saye) vvhen he Act. 7. feeleth a good motion in his hart, to thincke vvith him selfe: novv God knocketh at my doore: yf I open presentlie, he vvill enter, and Apoc. 3. dvvell vvithin me: But yf I deferre it vntill to morovv: I knovv not vvhether he vvil kno­cke agayne, or no. Euerie man ought to remē ­ber still that sayeing of the prophet, touching gods spirite: Hodie si vocem eius [...], nolite Psal. 94. obdurare corda vestra: yf you chaunce to heare his voyce calling you to daye, doe not har­den your hartes, but presentlie yeelde vnto hym.

Alas (deare brother) what hope of gayne hast thou by this perilous dilatiō, which thou makest? thy accounte is increased therby. as I [Page 401] haue shewed: thy debt of satisfaction is made more greuous: thy enemie more strōg: thy sel­fe more feeble: thy difficulties of conuersion multiplied: what hast thou then to withholde thee one daye from resolution? the gayning perhappes of a litle time in vanitie. But I ha­ue proued to thee before, how this tyme is not gayned but lost, beyng spent without me­rit, Merie by good dee des, the onely, gaine of tyme. whiche is in deede the onelie true gayne of tyme. Yf it seeme pleasant to thee for the present: yet remēber what the prophet saieth, [...] est dies perditionis, & adesse festinant tem­pora:

Doest thou Exod. 9. thinke (perchaunce) to crie [...]? it shalbe vvell truelie, yf thou cannest doe it: but yet, thou knovvest, that Pharao dyd so, and gat no­thing by it. Doest thou intend to make a good testament, and to be liberall in almes deedes, at that time? this (no doubt) is verie cōmenda­ble: but yet thou must remember also, that the virgines vvhich filled their lampes, at the ve­rie instant, vvere shutt ovvt, and vtterlie re­iected Mat. 25. by Christ. Doest thou think to vveepe, and mourne, and to moue thy iudge vvith tea­res, at that instant? first, this is not in thy han­des to doe at thy pleasure: and yet thou must consider also, that Esau found no place of pe­nance, thoghe he sought it vvith teares, as S. Paul vvell notethe. Doest thou meane to haue many good purposes, to make great promises Heb. 12. and vovves in that distresse? call to minde the [Page 402] case of Antiochus in his extremities: vvhat 2. Mac. 9 promises of good deedes, vvhat voues of ver­tuous lyfe made he to God vpon condition he might escape, & yet preuayled he nothing therby. All this is spoken, not to put them in despayre vvhiche are novv in those last cala­mities: but to disswade others from falling in to the same: assuring thee (gentle reader) that the P phet sayd not without a cause, seeke vnto God vvhile he may be fovvnd: call vpō hym vuhile Esa. [...]. he ys neare at hand. Novv is the time accepta­ble, novv is the day of saluatiō, sayeth S. Paul. 2. Co. 6. Novv is God to be fovvnd, and neare at hand to embrace all them that truelie turne vnto hym, and make firme resolution of vertuous lyfe hereafter. If we deferre this tyme: we ha­ue no warrant that he will ether call vs, or re­ceyue vs heerafter: but rather many threates to the contrarie, as hath bene shewed. VVher­fore I will ende with this one sentence of S. Tract. 33. in Ioh. Austen: that he is bothe a careles and most graceles man, whiche, knoweing all this, will venture notwitstanding the eter­nitie of his saluation and dam­nation, vpon the doubtfull euent of his finall re­pentance.

CHAP. VI.

BEsides all impedimentes which hytherto haue bene named, there are yet diuers other to be founde: yf a man could exa­mine the particular cōsciences of all suche as doe not resolue. But these three heere mentioned, and to be handeled in this chapiter, are so publique & knowen: as I may not passe them ouer, without discouering the same: for that, many tymes men are euill affe­cted, and know not their owne diseases: the onelie declaration whereof (to suche as are desirous of their owne healthe) is sufficient to auoyde the daunger of the sickenes.

First then, the impediment of slouthe is a great and ordinarie let of resolution to many 1. Of slothe men: but especiallie in ydle and delicate peo­ple, whose lyfe hathe bene in all ease & rest, and therfore doe persuade them selues, that they can take no paines, nor abyde no hard­nes, thoghe neuer so fayne they wolde. Of 1. Co. 6. whiche S. Paul sayeth, that nise people shall not inherite the kyngdome of heauen. These men will confesse to be true, as muche & more than is sayd before: and that they wolde also gladlie put the same in executiō, but that they can not. Their bodies may not beare it: they can not fast: they can not watche: they can [Page 404] not praye. They can not leaue their dispor­tes, recreations, and merye companions: they should dye presentlye (as they saye) with me­lancholy, yf they dyd it: yet in their hartes they desire (forsoothe,) that they could doe the same, whiche seyng they can not: no doubt (say they,) God will accept our good desires. But [...] them hearken a litle what the scripture sayeth hereof:

Of this fountaine of slouthe do proceede Fovver ef fectes of slouthe. many effectes that hynder the slothefull from resolution. And the first is a certaine heauy­nes, and sleepie drow sines towardes all good­nes, 1. DROVV­SYNES. according as the scripture sayeth, pigredo immittit soporem, slouthe doeth bryng drowsi­nes. Pro. 19. For which cause S. Paule sayeth, surge qui Ephe. 5. dormis, arise thou which art a sleepe: and Christ Marc. 13 crieth owt so often, videte, vigilate, looke about Mat. 24. & 25. you, and wache. You shall see many men in the world, with whome if you talke of a cowe [Page 405] or a calfe, of a fatt oxe, of a pece of ground, or the lyke: they can bothe heare and talke wil­linglye and freshelie: but yf yow reason with them of their saluation, and their inheritāce in the kyngdome of heauen: they answere not at all: but will heare, as yf they were in a drea­me. Prou. 6. & 24. Of these men then sayeth the wyse man:

The secōd effect of slouthe, is fond feare, 2. FEARE. of paines and labour, and casting of dowtes where none be, according as the scripture sa­yeth, Pro. 19. pigrum deiicīt timor, feare discourageth the sloth efull man. And the prophet sayeth of Psal. 52. the lyke, they shake for feare vvhere there is no feare. These men doe frame vnto them selues. straunge imaginations of the seruice of God, and daungerous euentes, yf they should fo­low the same. One sayeth, If I should fast mu­che: it wolde without dowte corrupt my bloo­de. An other sayeth, yf I should pray, and be bareheaded muche: I should dye moste cer­tainlie with reume. A third sayeth, yf I should kepe account of all my sinnes, to confesse thē: it wolde quicklie kill me with sadnes. And yet all this is nothing els but slouthe, as the scri­pture Pro. 22. testifieth in theese woordes: Dicit piger, leo est foris: in medio platearum occidendus sum. [Page 406]

A third effect of slouthe is pusillanimitie 3. PVSIL­LANI­MITIE. & faintnes of hart: wherby the slouthefull mā is ouerthrowen, & discouraged by euery litle contrarietie or difficultie whiche he findeth in vertue, or whiche he imagineth to finde therein. VVhich the scripture signifieth, whē it sayeth,

that is, he is ouerthrowne with a diffi­cultie of no importance. Agayne: De stercore boum lapidatus est piger, the slouthefull man is stoned dead with the dung of oxen: whiche commonlie is of matter so soft, as it can hurt no man.

A fowerth effect of slouthe is ydle lazynes: 4. LAZY­NES. whiche we see in many men that will talke & consult of this and that, about their amende­ment, but will execute nothing. VVhiche is moste fytlie expressed by the holie ghoste in these woordes:

that is, he turneth him selfe to & fro in his bedde, and betwene willinge and nilling he doeth nothing. And yet further, in an other place the scripture describeth this lazynesse, sayeing, the slothefull man [...] handes vnder his girdle, and will not vouchesafe Pro. 19. [Page 407] to life them vp to his mouthe, for that it is painfull.

All these & many more are the effectes of slouthe: but theese fower especiallie, ha­ue I thought good to touche in this place: for that, they lett and hinder greatlie this reso­lution whiche we talke of. For he that lyueth in a slumber, and will not heare, or attend to any thing, that is sayed of the lyfe to come: & beside this, imagineth fearefull matters in the same: and thirdlie, is throwen downe by eue­rie litle blocke, that he findeth in the waye: & lastlie is so lazye, as he can beare no laboure at all: this man (I saye) is past hope, to be gay­ned, to any suche purpose as we speake for.

To remoue therfore this impediment, Meanes to remo­ue slothe this sorte of men ought to laye before their eyes, the laboures of Christ, and of his saintes: the exhortations they vsed to other men, to take lyke paines: the threates made in scri­pture against them whiche laboure not: the condition of our present warfare, that requi­reth trauaile: the crowne prepared for it: and the miserie enseweing vpon idle and lazye people. And finallie, yf they can not beare the labour of vertuous lyfe, whiche in deede is accompanyed with so many confolations, as it may not rightfullie be called a labour: how will they abyde the labour and tormentes of the lyfe to come, whiche must be bothe intol­lerable and euerlasting?

Saint Paul sayeth of him selfe and others, Thess. 3. to the Thessalonians:

Christ went foorthe into the streetes twyse in one day, and still repre­hēded greuouslie those that stoode ydle the­re:

All this pertayneth to shew, how that this lyfe is a time of labour, and not of ydlenes: & appointed vnto vs for the gayning of heauē: it is the Marquet, wherein we must buye: the battaille wherein we must fight, & gayne our crowne: the winter wherin we must sowe: the [Page 409] daye of labour wherin we must sweate & gai­ne our pennie: And he that passeth ouer la­zilie this daye (as the most parte of men doe) must suffer eternall pouertie, and neede in the [...]fe to come: as in the first parte of this Ca. [...]. 24. booke more at large hathe bene declared. VVherfore, the wise mā (or rather the holie ghost by his mouthe) geueth eche one of vs a Prou. 6. moste vehement admonition and exhortatio, in theese wordes.

By whiche woordes we are ad­monished in vvhat order we ought to beha­ue our selues in this lyfe, and how diligent and carefull vve should be in doeinge of all Coloss. 1 good woorkes, (as S. Paul also teacheth) con­sidermge, Rom. [...] that as the Emmet laboureth most Cala. 6. earnestlie in the haruest time to lay vpp for the vvynter to come: so we should for the next world: And that slothefullnes to this ef­fect, is the greatest and most daungerous lett at may be. For, as the Emmet should dye in the wynter most certainlie for hunger, yf she should lyue ydelie in the fomer: so without all dowte they are to suffer extreme neede and [Page 410] miserie in the world to come, whoe novv for slouthe doe omitt to laboure.

The seconde impediment ys called by 2. Of negli­gence. me, in the title of this chapiter, negligence. But I doe vnderstand therby a further matter than commonlie this woorde importeth. For I doe comprehend vnder the name of negli­gent, all careles, and dissolute people, whiche take to hart nothinge that pertayneth to God or godlynes, but onelie attend to woorldlie affaires, making their saluation the least parte of their cogitations. And vnder this kynde of negligence is contained bothe Epicurisme, Epicurisme, or ly­fe of Epi­cures. (as S. Paul noted in some Christianes of hys dayes, whoe beganne onelie to attend to eate and drinke, and to make their bellies their Phili. 3. God, as our Christians now doe:) and also a Rom. 16 secret kinde of Atheisme, or denieing of God: that is, of denieing him in life and behauiour, as S. Paul expoundeth it For albeit these men Tit. 1. in wordes doe confesse God, and professe the selues to be as good Christians as the rest: yet secretlie in deed they doe not beleeue God: as theyr lyfe and doeings doe declare. VVhi­che thing the scripture discouereth plainlie, when it sayeth, [...] dissolutis corde qui non ore­dunt Eccl. 2. deo: woe be vnto the dissolute & careles in hart, whiche doe not beleeue God. That is, thoughe they professe that they beleeue & trust in hym: yet by theyr dissolute and care­les doeings, they testifie that in theyr hartes they beleeue hym not: for that, they haue ne­ther care nor cogitatiō of matters pertayning to hym.

These kynde of men are those which the Of care­les Athe­istes. scripture noteth, and detesteth for ploweyng with an oxe and an Asse together: for soweing Deu. 12. their grounde with myngled seede: for wea­ring appatell of linsie woolsie, that is made of flaxe and wooll together. Theese are they of whome Christ sayeth in the reuelatiōs. I vvold Apoc. 3. thou vvere ether colde or hoate. But for that thou art luke vvarme, and nether cold nor hoate: ther­fore will I beginne to vomite thee owt of my mou­th: Theese are they whiche can accorde all re­ligions together, & take vp all controuersies by onely sayeing, that ether they are differē ­ces of small importance, or els that they ap­pertaine onelie to learned men to thinke vpō, and not vnto them. These are they which can applie them selues to anye companie, to any time, to any princes pleasure, for matters of [...] to come. These men forbyd all talke of spirite, religion, or deuotion in their [...] onelie they will haue men eate, drinke, & be merie with them: tell newes of the courte and affayres abrode, sing, daunce, laugh, and playe at cardes, and so passe ouer this lyfe in lesse cōsideration of God, than the very hea­thens did. And hath not the scripture reason then, in sayeing that these men in their hartes and woorkes are Atheistes? yes [...]. And yt may be proued by many rules of Christ. As for example: this is one rule sett downe by hym selfe: By their fruites yee shall knovv thē: For suche as the tree ys within, suche is the fruit Luc. 6. whiche that tree sendethe foorthe. Agayne, the mouthe speakethe from the abundance of the Mat. 12. [Page 412] harte: and consequentlie, seeing their talke is nothing but of worldlie vanities: yt is a si­gne, there is nothing in their harte, but that. And then yt foloweth also by a third rule, vvhere the treasure is, there is the harte, and so, Matt. 6. seeing their hartes are onelie sett vppon the world: the world is their onelie treasure, and not God. And consequentelie they preferre that before God, as in deed Atheistes.

This impedimente reacheth farre and Tvvo cau­ses of A­theism at this daie. wyde at this daye: and infinite are the men which are intangled therwith: and the causes therof are two especiallie. The first is heresye: which by mouing many questions and dowts wearyeth out a mans witt, & in the ende brin­heth hym to care for no parte, but rather to contemne all. The second is inordinate loue of the world: which bringeth mē to hate god, and to conceyue enemytie against hym, as the Apostle sayeth: and therfore, no maruayle [...]. Ioh. 2. thoghe in deed they nether beleeue, nor de­lite in hym. And of all other men these are the hardest to be reclaymed, and brought to any resolution of amendement: for that, they are insensible: and beside that, doe also flye all meanes, whereby they may be cured. For, as there were small hope to be cōceyued of that A compa rison. patient, which being greuouslie sicke should nether feele his disease, nor beleeue that he were distempered, nor abide to heare of phi­sick, or phisitiō, nor accept of anie coūsail that should be offered, nor admitt any talke or cō ­sultation about his curing: so theese men are in more daungerous estate thā anie other, for [Page 413] that, they know not their owne daunger, but persuading them selues to be more wyse thā their neigbours, doe remoue from their co­gitations all things, wherby theyr healthe might be procured. The vva­ye to cu­re care­les men.

The onelie waye to doe theese men good, (if there be any waye at all) is to make them know that they are sicke, and in great daun­ger: whiche in our case may be done best (as it seemeth to me) by geuing them to vnder­stād, how farre they are of, from any one pee­ce of true Christianitie, and consequentlie from all hope of saluation that may be had, therby. God requireth at our handes, that we Deut. 6. should loue hym and serue hym, vvith all our Mat. 22. harte, vvith all our soule, and vvith all our streen­gthe. Luc. 10. These are the prescript woo des of god, sett downe bothe in the olde and new law. And how farre (I praye the) are these men of from this, whiche employe not the halfe of theyr harte, nor the halfe of theyr soule, nor the haife of theyr strengthe in gods seruice, nay, not the least part therof? God requireth at our handes, that we should make his lawes Deut. 6. & 11. and preceptes our studie and cogitatiōs: that we should thinke of thē cōtinuallie, & medi­tate Ioh. 1. vpon them bothe day and night, at home and abrode, early & late, when we go to bed­de, and when we rise in the morning: this is his commaundement, & there is no dispensa­tion therin. But how farre are these mē from this, whiche bestowe not the third parte of theyr thoughtes vppon this matter, no not the hundreth parte, nor scarse once in a yeare [Page 414] do talke therof? can these men saye, they are Christians, or that they beleeue in god?

Christ making the estimate of things in this lyfe, pronounced this sentence: Vnum est Luc. 10. necessarium, one onelie thing is necessarie, or of necessitie in this world, meaning the di­ligent and carefull seruice of God. These mē finde many things necessarie beside this one thing, and this nothing necessarie at all. How farre doe they differ then in iudgemente 1. Ioh. 2. from Christ? Christes Apostle sayeth, that a Christian must nether loue the vvorld, nor any thing in the vvorld. These men loue nothinge els but that whiche is of the world: he sayeth, That vvho soeuer is a freend to the vvorld, is an enemie to Christ: These men are enemies to who soeuer is not a freer de to the worlde. How then can these men holde of Christ? Christ sayeth, vve should praye still. These men Luc. 18. praye neuer Christs Apostie saieth, that coue­tousnes, Ephe. 5. [...], or scurrilitie should not be so muche as once named amonge Christians: Luc. 21. these men haue no other talke but suche. Fi­nallie, Mat. 24. the whole course and canon of scriptu­re Mich. 6. runneth, that Christians should be attenti, Rom. 11. vigilantes, soliciti, instantes, feruentes, persoueran­tes Rom. 12. sine intermissione: That is, attent, vigilant, ca­refull, Mat. 10. instant, feruent, and perseuerant wi­thout intermission in the seruice of God: but these men haue no one of these pointes, nor any one degree of any one of these pointes: but I euerie one the cleane cōtrarie. For they are nether attent to those things whiche ap­pertaine vnto God, nor vigilant, nor solici­touse [Page 415] nor carefull: and much lesse, instant and feruent, and least of all perseuerant without intermissiō: for that they neuer beginne. But on the contrarie side, they are careles, negli­gent, lumpishe, remisse, key colde, peruerse contemning and despising, yea loothing and abhorringe all matters that appertaine to the mortifieing of them selues, and true seruice of God. VVhat parte haue these men then in the lott and portion of Christiās, beside one­lie the bare name, whiche profiteth nothing?

And this is sufficient te shew how great and dangerous an impediment this careles, senseles, and supine negligence is, to the re­solution wherof we entreate. For yf Christ re­quire Mat. 13. to the perfection of this resolution, that who soeuer once espyeth owt the trea­sure hidden in the fyeld: (that is the kyngdo­me of heauen, and the right waye to gayne it) he should presently goe and sell all that he hathe, and bye that fyeld: that is, he should preferre the pursute of this kyngdome of heauen, before all the cōmodities of this lyfe what soeuer: and rather venture them all, than to omitt this treasure: yf Christ (I saye) re­quire this, as he doeth: when will those men euer be brought to this point, which will not geue the least parte of their goodes to pur­chase that fyeld? nor goe foorth of dore to treate the byeinge therof? nor will so muche as think or talke of the same, nor allow of him whiche shall offer the meanes and wayes to compasse it?

VVherfore, who soeuer findeth hym selfe [Page 416] in this disease, I wolde counsaile him to reade some chapiters of the first parte of this booke, especiallie the third and fowerth, entreating Pag. 24. & 32. of the causes for which we were sent into this woorld: as also the siueth, of the account, which we must yeeld to God, of our time here spēt: and he shall there by vnderstand (I dowt not) the errour and daunger he standeth in, by this damnable negligēce wherein he slee­peth, attending onelye to those thinges which are meere vanities, and for whiche he came not into this world: and passing ouer other matters, without care or cogitation, whiche onelye are of importance, and to haue bene studyed and thought vpon by hym.

The third and last impediment, that I Ofhard­nes of hart. purpose to handle in this booke, is a certain [...] [...], or euill disposition in some men, called by the scriptures, hardnesse of harte, or in other woordes, [...] of minde. VVher by a man is setled in [...], neuer to yeeld from the state of sinne wherein he lyueth, what so euer shall or may be sayd agaynst the same. And I haue reserued this impediment, for the last place in this booke: for that, it is the last, and worst of all other impedimentes discouered before, contayning all the euillin it selfe that any of the other before rehear­sed, haue: and adding besides, a most willfull and malitious resolution of sinne, quyte con­trarie to that resolution whiche we so muche endeuour to induce men vnto.

This hardnes of harte hathe diuerse de­grees Tvvo de­grees of hardnes of hart. in diuers men, and in some muche more [Page 417] greeuous than in other. For some are arriued to that hyghe and cheefe obduration, which I named before, in such sort, as albeit they well know that they are amysse: yet for some worl­dlye respect or other, they will not yeeld, nor chaunge their course. Such was the obduratiō Mat. 27. of Pilate: though he knew that he condēned Christ wrōgfullie: yet, not to leese the fauour of the Iewes, or incurre displeasure with his prince, he proceeded, & gaue sentence against Exod. 6. 7. 8. hym. This also was the obduration of Pharao: whoe, thoghe he sawe the miracles of Moyses & Aaron, & felt the strong hand of God vpon his kyngdome: yet, not to seeme to be ouer­come by suche simple people as they were: nor that men should thynk he wold be en­forced by any meanes to relent: he perseue­red still in his willfull wickednes, vntill his last and vtter destruction came vppon hym. Act. 26. 27. This hardnes of hart was also in kyng Agrip­pa, and foelix gouuernour of Iewrie: whoe, thoghe in their owne cōscience they thoght that S. Paul spake trueth vnto them: yet, not to hazard their credit in the world, they conti­nued still, and perished in their owne vani­ties. Persecu­tors. And commonlie this obduration is in all persecutors of vertus, and vertuouse men: whome, thoghe they see euidentlie to be in­nocent, and to haue equitie on their side: yet, to maintayne their estate, credite, & fauoure in the world, they persist without, ether mer­cie or release, vntill God cutt them of, in the middest of their malice and furious cogita­tions.

Others there are, whoe haue not this ob­duration A second degree of obdura­tion. in so hygh a degree, as to persist in wickednes directly against their owne know­leige: but yet they haue it in an other sorte: for that, they are setled in firme purpose to folow the trade, which all redie they haue be­gunne: and will not vnderstand the daungers therof: but doe seeke rather meanes to per­suade them selues, and quiet their consciences therein: and nothing is so offensiue vnto thē, as to heare any thing against the same. Of these men holye Iob sayeth:

And the Psal. 57. prophet Dauid yet more expresselye: Their furie is lyke the furie of serpentes, lyke vnto coca­trices that stoppe their eares, & will not heare the voyce of the inchaunter. By this inchaunter he meaneth the holy ghoste, whiche seeketh by all meanes possible to charme thē from the be­witching wherein they stād, called by the wy­se mā, fascinatio nugacitatis: The bewitching of Sap. 4 vanitie: but (as the prophet sayeth) they vvill not heare, they turne their backes, they stoppe their Zach. 7 eares, to the ende they may not vnderstand: they put their hartes as an Adamās stone, leste perhap­pes they should heare gods lavve, & beconuerted.

The nation of lewes is peculiarlie noted to haue bene alwayes geuen to this great sin­ne, The hard harted. Ievves. as S. Stephen [...], when he sayed vnto their owne faces. You styffe necked Ievves, you haue allvvayes resisted the holye ghoste, mea­ning therby (as Christ declareth more at lar­ge) Act. 7. [Page 419] that they resisted the propheres & Saintes of god, in whome the holie ghoste spake vnto Matt. 5. them from tyme to tyme, for amendement of Luc. 11. 13. their lyfe: and for that, through the lyght of knowlege which they had by hearing of gods lawe, they could not in truthe or shew con­demne the things which were sayd, or auoyde the iust reprehensions vsed towarde them: & yet resolued with them selues not to obey, or chaunge custome of theīr proceedings: ther­fore fell they in fine to persecute sharplye their reprehendors: wherof the onelie cause was hardnes of harte. Indurauerunt facies suas supra petram, & noluerunt reuerti: sayeth God by the mouthe of Ieremie:

And in an other place of the same prophet he complayneth greeuouslie of this peruersenes:

And yet againe in an other place: Quare moriemini domus Israel? why Ezec. 18 will you dye, you house of Israel? why will you damne your selues? why are you so ob­stinate, as not to heare? so peruerse, as not to learne? so cruell to your selues, as you will not know the daungers wherin you lyue? nor vn­derstand the miserie that hangeth ouer you?

Doe'st thou not ymagine (deare brother) that God vseth this kynde of speeche, not onelye to the Iewes, but also to many thou­sand [Page 420] Christians, and perhappes also vnto thy selfe many tymes euerie daye: for that thou refusest his good motions, and other meanes sent from hym, to draw thee to his seruice, thou being resolued not to yeeld ther vnto, but to folow thy pursuite, what soeuer per­suasions shall come to the contrarie? Alas, how many Christians be there, whoe saye to God daylie, (as they dyd whome I haue named be­fore) Iob. 21. deparie from vs, vve vvill not haue the knovvlege of thy uuayes? How many be there, which abhorre to heare good counsayle? feare and tremble to reade good bookes? flye and detest the frequentation of godlie cōpanie, lest perhappes by suche occasions they might be touched in conscience, conuerted, & saued? how many be there, whiche saye with those most vnfortunate hard harted men, wherof the prophet speaketh:

whiche is as muche to saye, as if they had sayde: trouble: vs not, moleste vs not with thy persuations: spend not thy woordes and labour in vayne: talke vnto others whoe are not yet setled: lett them take heauen that take it will: we for our partes are resolued we are at a pointe: we ha­ue made a league that must be kept: we haue made a bargaine that must be perfourmed, yea The de scription of a hard hart. thoghe it be with hell, and death euerlasting.

It is a wounderfull furie, the obduratiō of a hard hart: and not without cause compared Psa. 75 by the prophet (as I haue shewed before) to [Page 421] the willfull furie & rage of serpentes. And an other place of scripture describeth it thus: Esa. 48. Durus es, & neruus ferreus ceruix tua, & frōs tua aerea: Thou art hard harted, and thy neck is a sinowe of yron, and thy forehead is of brasse. VVhat can be more vehementlie spoken to expresse the hardnesse of this mettall? but yet Li. 1. de cōsid. ad Eug. c. 2. S. Barnard expresseth it more at large, in these woordes:

By this description of S. Barnard it appea­reth, The ex­plication of S. Bar­nards vvordes. that a hard harte is almost a desperate and remedyles disease, where it falleth. For what will you doe (sayeth this good father) to amend it? yf you laye the greuousnes of his sinnes before hym: he is not touched with compunction. Ys you alleage hym all the rea­sons in the world, why we ought to serue god, and why we ought not to offend and disho­noure hym: he is not mollified by this consi­deration of piotie. Yf you wold request hym [Page 422] and beseeche hym with teares, euen on your knees: he is not moued. Yf you threaten gods wrathe against hym: he yeeldeth nothing therunto. Yf God scourge hym in deede: he waxeth furious, & becōmeth much more hard tha before. If God bestowe benefites on hym: he is vngratefull. Yf he counsaile hym for his saluation: he obeyeth not. Yf you tell hym of gods secrete & seuere iudgemētes: it dryueth hym to desperation, and to more crueltie. Yf you allure hym with gods mercie: it maketh him dissolute If you tell him of his owne fil­thines: he blusheth not. If you admonishe him of his perils: he feareth not. If he deale in mat­ters towardes mē: he is prowde, & vncurteous. If he deale in matters towardes God: he is rashe, light, and contemptuous. Finallie, he forgetteth what soeuer hath passed before him towardes other men, ether in rewarde of godlines, or in punishement of sinners. For the time present, he neglecteth it, nor maketh any account of vsing it to his benefite. And of things to come, ether of blisse or miserie, he is vtterlie vnprouident: nor will esteeme therof, laye you them neuer so oftē, or vehe­mentlie before his face. And what waye is The dan­ger of a hard hart there then, to doe this man good?

Not without greate cause surelie dyd the wyse man pray so hartilie to God: Animae ir­reuerenti Eccle. 23 & infrumitae ne tradas me: delyuer me not ouer (o Lord) vnto a shamelesse & vnrulie foule: that is, vnto a hard and obstinate harte. VVherof he geueth the reason in an other Eccle. 3. place, of the same booke: Cor enim durum ha­bebit [Page 423] male in nouissimo: for that a hard [...] shal­be in an euill ca [...]e at the last daye. Oh that all hard harted people wolde note this reason of the scripture. But S. Barnard goeth on, and openeth the terrour heerof more fullie, when he sayeth. Nemo duri cordis salutem vn (que) adeptus Li. 1. de cōsid. c. 2. est, nisi quem forte miserans deus abstulit ab eo Ezec. 36(iuxta prophetam) cor lapideum, & dedit cor car­neum: There vvas neuer yet hard harted man saued, except perchaunce God by his mercie dyd take awaye his stonye harte, & geue hym a harte of fleshe, according to the prophet. By whiche vvoordes S. Bernard signifieth, and Tvvo kindes of hartes in mē, vvith their pro perties. proueth ovvt of the prophet, that there are two kyndes of hartes in men: the one a fleshie hart, vvhich bleedeth yf you but prick it: that is, it falleth to contrition, repentance & teares vpon neuer so small a checke for sinne. The other is a stony hart, vvhich yf you beate and buffet neuer so muche vvith hammers, you may as soone breake it in peeces, as ether bēd it, or make it bleede. And of these two hartes in this lyfe dependeth all our miserie, or feli­citie for the lyfe to come. For as God, vvhen he vvolde take vengeance of Pharao, had no more greuous vvaye to doe it, than to saye, Indurabo cor Pharaonis: I vvill harden the hart Exo. 4. 7. 14. Au. q. 18. super exod. & ser. 18. se temp. of Pharao: that is as S. Austen expoundeth) I vvill take awaye my grace, and so permitt hym to harden his owne harte: so when he wolde shew mercie to Israel, he had no more forcible meanes to expresse the same, than to saye; I vvill take avvaye the stony hart ovvt of Eze. 36.your fleshe, and geue you a fleshie hart in steade [Page 424] therof. That is, I will take away your hard hart and geue you a soft hart, that wilbe moued when it is spoken vnto. And of all other bles­sings and benefites whiche God dothe besto­we vpon mortabll men in this lyfe, this soft and tender hart is one of the greatest: I meane su­che a hart as is soone moued to repentance, soone checked and cōtrolled, soone pearsed, soone made to bleede, soone styrred to amē ­demēt. And on the contrarie parte, there can be no greater curse or malediction layed vpō a Christian, than to haue a hard and obstinate hart, which heapeth euery day vēgeance vnto it selfe and his maister, also, as S. Paul sayeth: Heb. 6. & is compared by the same Apostle vnto the grownde whiche no store of rayne can make frutefull, thoughe it fall neuer so often vpon the same: & therfore he pronounceth therof, Reproba est & maledicto proxima, euius consum­matio in combustionem: That is, it is reprobate, and next doore to maledictiō, whose ende or consummation must be fire and burning.

VVhiche thinge being so, no maruaile though the holie scripture doe dehort vs so carefullie from this obduration and hardnes of hart, as from the moste daungerous & de­sperate disease, that possiblie may fall vppon the Christian, being in deed (as S. Paul signi­fieth Heb. 6.) the next doore to reprobation it selfe. The same Apostle therfore crieth, nolite con­tristare, Ephe. 4. nolite extinguere spiritum dei doe you 1. The. 5 not contristate or make sadde, doe you not extinguishe the spirit of God, by obduration, by resisting and impugning the same Agayne [Page 425] uon obduretur quis ex vobis fallacia peccati: Lett Heb. 3. no man be hard harted among you, throughe the deceit of sinne. The prophet Dauid also Psal. 94. crieth, hodie si vocem eius audieritis, nolite obdu­rare corda vestra: Euen this daye, if you heare the voyce of God calling you to repentance: see you harden not your hartes against hym. All whiche earnest speeches, vsed by gods ho­lie spirite doe geue vs to vnderstand, how ca­refullie we haue to flie this moste pestilent infection of a hard hart: whiche allmightie God of his mercie geue vs grace to doe, and indue vs with a tender hart towardes the full obodience of his diuine Maiestie: suche a soft hart (I saye) as the wise man desired, when he sayd to God: Da seruo tuo cor docile: Geue vnto. 3. Re. 3. me thy seruant (o lord) a hart that is docible, and tractable to be instructed: suche a hart as God hym selfe describeth to be in all them whom he loueth, sayeing, ad quem respiciam Esa. 66. nisi ad pauper culum & contritum corde, & timē ­tem sermones meos? To whome will I haue re­garde or shew my fauour, but vnto the poore and humble of hart, vnto the contrite spirit, & to suche as tremblethe at my speeches?

Beholde (deare brother) what a hart God requireth at thy handes? A litle poore and humble hart: (for so muche importeth the di­minitiue pauperculus) Also a contrite hart, for thy offences past: and a hart that trembleth at euerie woord that cometh to thee from God, by his ministers. How then wilt thow not fea­re at so many woordes, & whole discourses as haue bene vsed before, for thy a-wakening, [Page 426] for openyng thy perill, for styrring the to amendement? how wilt thou not feare the threates and iudgementes of this great Lord for thy sinnes? how wilt thou dare to procee­de any further in his displeasure? howe wilt thou deferre this resolution any longer? su­relie the least parte of that which hathe bene sayde, might suffice to moue a tender hart, an humble and contrite spirite, to present reso­lution and earnest amendement of lyfe. But yf all together, can not moue thee to doe the same: I can saye no more, but that thou hast a verie hard hart in deede: whiche I beseeche our heauenlye father to soften for thy salua­tion, with the pretious hoate bloode of his onelie sonne, our sauiour, who was content to shedde it for that effect vpon the crosse.

And thus now hauing sayd so muche as time permitted me, concernynge the fyrst The con­clusiō of this vvho [...] booke generall point required at our handes for our saluation: that is, concerning resolution, ap­pointed by my diuisiō in the beginning, to be the subiect or matter of this first booke: I will Pag. 9. ende heere: deferring for a tyme the perfor mance of my purpose for the other two boo­kes, vpon the causes and reasons sett downe in an aduertisement to the reader at the ve­rie first entrance vnto this booke: nothinge dowtynge but yf God shall vouchesafe to woorke in any mans hart by meanes of this booke, or otherwise, this first point of resolu­tion, the moste hard of all other: then will he also geue meanes to perfite the worke begun­ne Phil. 2. of hym selfe, and will supplie by other wa­yes [Page 427] the two pointes foloweing: that is, bothe right beginning, and constant perseuerance, wherunto my other two bookes promised, are appointed. It will not be hard for hym that were once resolued, to fynde helpers and instructours enoughe, beside the holye gho­ste, whiche in this case will alwayes be at hā ­de: there want not good bookes, and better men (God be glorified for it) in our owne co­untrie at this daye, whiche are well able to guyde a zealous spirite, in the right way to vertue: and yet as I haue promised before, so meane I (by gods most holie helpe and assistā ­ce) to send thee (gentle reader) as my time and habilitie will permitt, the other two bookes also: especiallie, yf it shall please his diuine Maiestie to comforte me therunto, with the gayne or good of any one soule by this whi­che is alredie done: that is, yf I shall conceiue or hope, that any one scule so dearlie purcha­sed by the pretiouse bloode of the sonne of God, shalbe moued to resolutiō by any thing that is here sayd: that is, shalbe reclamed [...] the bondage of sinne, and restored to the ser­uice of our maker and redemer: whiche is the onelie ende of my writing, as his maiestie best knoweth.

And surelie (gentle reader) thoughe I must confesse that muche more might be say­de for this point of resolution, than is heere touched by me, or than anye man can well vtter in any competent kinde of booke or volume: yet am I of opinion, that ether these reasons heere alleaged are sufficient, or els [Page 428] nothing will suffice, for the cōquering of our The ef fecte of that vvhi che hath bene said in this booke. obstinacie, and beating downe of our rebel­lious disobedience in this pointe. Heere thou mayest see the principall argumentes indu­cing thee to the seruice of God, and detesta­tion of vice. Heere thou may est see the cause and ende whye thou was created: the occasion In the first par te. of thy cōming hyther: the things required at thy handes in particular: the account that will be demaunded of thee: the iustice and seue­ritie of God therein: his goodnes towardes thee: his wachefullnes ouer thee: his desire to wynne thee: his rewarde, yf thou doe well: his infinite punishement, yf thou doe euill: his calles: his baytes: his allurementes to saue thee. And on the contrarie parte, heere are In the se cōd [...]. discouered vnto thee, the vanities, and decey­tes of those impedimentes, hynderances, or excuses, whiche any waye might lett, staye, or discourage thy resolution: the faigned dif­fyculties of vertuous lyfe are remoued: the conceyted feares of gods seruice are taken awaye: the alluringe slatteryes of worldlie vanitie are opened: the foolyshe presum­ption vpon gods mercye: the daunger of de­laye: the dissimulation of slothe: the despera­te perill of careles and stony hartes are decla­red. VVhat then wilt thou desire more to mo­ue thee? what further argument wilt thou expect, to drawe the from vice and wicked­nes, than all this is?

If all this styrre the not, what will stirro thee (gentle reader?) yf when thou hast read this, thou laye downe the booke againe, and [Page 429] walke on in thy careles lyfe as quietlye as be­fore: what hope (I beseeche thee) maye the­re be conceiued of thy saluation? wilt thou goe to heauen liuing as thow doest? it is im­possible: as soone thow maiest driue God owt of heauen as gett thither thy selfe, by this kind of lyfe. VVhat then? wilt thow forgoe heauen, and yet escape hell too? this is lesse possible, what soeuer the Atheistes of this world doe persuade thee. VVilt thow perhap­pes deferre the matter, and think of yt heer­after? I haue tolde thee my opinion heerof before. Thou shalt neuer haue more abilitie to doe it than now, and perhappes neuer hal­fe so muche. If thou refuse it now: I maye greatlie feare, that thou wilt be refused he­reafter thy selfe. There is no waye then so good (deare brother) as to doe it presentlie whiles it is offered. Breake from that tyrant, whiche detayneth thee in seruitude: shake of his chaynes: cutt a sunder his bandes: runne violentlie to Christ, whiche standeth redye to embrace, thee with his armes open on the crosse. Make ioyfull all the Angels, and co­urt Luc. 15. of heauen with thy conuersion: strike on­ce the stroke with God agayne: make a man­lye resolution: saye with that olde couragious souldier of Iesus Christ S. Ierome, If my fa­ther A nota­ble saye­ing of S. Ierome. stoode weeping on his knees before me, & my mother hanging on my necke behynde me:

Oh that we had suche hartes as this ser­uant of God had: suche courage, suche man­hoode, suche feruent loue to our Maister. VVho wolde lye one daye drowned in sinne? who wolde lyue one daye in suche slauerie as we doe? who wolde eate hulkes with the prodigall sonne amonge swyne, seeynge he may returne home, and be soo honorablye receyued, and entertaynede by his olde fa­ther, haue so good cheere, and banque­tinge, and heare soo greate melodie, ioye, and triumphe for his returne? I saye no mo­re Luc. 15. heerin, (deare brother) than thow arte as­sured of, by the woorde, and promise of godes owne mouthe: from whiche can pro­ceede nether falshode nor deceyte. Retur­ne then I beseeche thee: laye hande faste on his promise, whoe vvill not fayle thee: runne to hym now he calleth, whiles thow hast tyme: and esteeme not all this worlde woorthe a strawe, in respect of this one acte. For so shalt thow be a most happie, and thry­se happie man, and shalt blesse hereafter the hovvre and moment that euer thow madest this fortunate resolution. And I [...] my parte (I trust) shall not be voyde of so­me portion of thy good happe and felicitie: At leastwise I doubt not, but thy holie cōuer­sion shall treate for me with our common father, whoe is the God of mercies, for remis­sion of my many folde sinnes, and that I may [Page 431] serue and honoure hym together with thee all the dayes of my lyfe: whiche ought to be bothe our petytyons: and therefore in bothe our names I beseeche his di­uyne Maiestye to graunt it to vs. For euer and euer.

Amen.