The tranquillity of the mind. A very excellent and most comfortable Oration, plainly directing every man, & woman, to the true tranquillity and quietness of their mind. Compiled in Latin by john Barnarde, Student in the University of Cambridge, now lately translated into English by Anthony Marten. Meliora Spero. Anno. 1570. ¶ Imprinted at London by Henry Denham, for William Norton. To the right Honourable the Lord William Howard, Barron of Effingham, Knight of the most Noble order of the Garter, and Lord Chamberlain of the Queen's Majesties most Honourable household: Anthony Marten Sewer of her highness most honourable Chamber, wisheth health, prosperity, and peaceable tranquillity of mind in Christ jesus. ACcording to my promise (right honourable) in my former Epistle made to your Lordship: Both for your more easy reading of this comfortable Oration, concerning true tranquillity of the mind, and also for your better edifying therein, I have caused the same to be imprinted. So as, if it please you, between whiles, (when vacation from public affairs shall give you leave) to bestow some private exercise therein: you may reap such inestimable comfort and commodity thereby, as not only, your Lordship for your part, shall fully confirm your own mind in perfit steadfastness: be it in honourable and prosperous days (which God be praised you enjoy) either in adversity, sickness, or loss of friends (which by God's appointment we mortal men daily are subject unto) but also, you shall be able to teach and convince all others, which with continual study, & restless travail disquiet themselves with worldly vanities: seeking either at home where they live, or else by their industry in far Countries, a mean to obtain the quietness of their minds, after once so easy a means, as is the free access to this book shall be priest before their eyes. The Compiler hereof (while he lived) of what disposition he was, it appears by the Book itself: which could not otherwise proceed, then from a godly & justified spirit. But although, this Translator, either in respect of his own unworthiness, may be judged unfit, to present unto your Honour so worthy a thing, & to lay the same before the eyes of the world: either else, for his manifold imperfections, unable to express in English, the sentences, of so many Poets and ancient famous doctors of the church, as are comprehended & cited in this little book: Yet, this is my humble request, that how much soever shall be detracted from my ableness and sufficiency herein, so much the more may be added to my pains & diligence taken in the same, and also to my poor good will borne to your Lordship. If this be performed, and all thanks whatsoever, might seem to be due, by any others taking profit hereby, be wholly rendered to your Lordship: and your Lordship yielding the same again unto God: I, for my part shall acknowledge myself entirely to have obtained, for this my zealous endeavour herein bestowed, as great recompense as my heart therein desired. Your Lordship's humble and obedient Anthony Marten. To the Reader. SO BE IT (GOOD Christian Reader) that thou having provided for thyself, abundance of wealth in this world, infinite substance, plentiful commodities, with hope to augment and increase the same by large and ample gains: and hast settled thy heart, to build thee a sumptuous, strong, and beautiful house; as well for the bestowing and ordering of these thy temporal riches, as for the sure and safe custody of them, saying with thyself: this year I will be occupied in searching out of Timber, Stone, Brick, lime, Labourers and excellent workmen, for the better accomplishing of this my device. The second year I will be furnished of all these things, and prepare them ready for the work: and the third year I mind to build and erect my house. Will not thy heart burn within thee, while the cogitation hereof is thus fixed within thy breast? wilt thou not imagine, that while all these things are in performing according to thy desire, that every day will be a year, and every year a number? Wouldst thou not with an earnest desire seek to be released of this hope joined with fear, planted within thy breast, and with all the travel of thy body, labour to see the end of this thy device and purpose, and that with all expedition? Whilst thou art yet casting and pondering of all these matters in thy mind, how to bring them to good effect: If two of thy dearest friends, who have a special regard to thy body lest it should perish with travel and care, do presently come unto thee: The one of them saying: Behold, the Timber, Brick, Stone, lime, and all other necessary things, for building, which I laid up in store for mine own self, my wife, and my children, to build us an house withal, I have meant towards thee. And that other friend also, the sooner to deliver thee from thy troublesome imaginations, say unto thee: Lo, all these things meet for building, I have brought to the place where thou hast determined to lay thy foundation. The plat form is drawn: the stuff is excellent, and well wrought: the work is framed, and ready to be erected: and the season of the year very well serveth. Therefore ease thy mind, unburden thy conscience, set thy heart at liberty: Now there remaineth no travel for thee, but only, that thou throughly oversee and survey the whole gift, which we have bestowed upon thee. That is to say: beginning with the first stone of the foundation, viewing and beholding every thing by parcel meal, till thou come to the principal Pillar in the midst, upon which, the whole work is appointed to depend: And so continuing thy view and survey, till thou come to the last part, being the roof of the same house, there to behold the force and strength thereof, for resisting the stormy tempests of raging Winter. When thou hast thus done, begin thy house, and finish the same in few days, to thy contentation, which before thou didst fear, in many years could scarcely have been performed. Will't thou now thou worldly minded man, be ungrateful for this so high an earthly benefit received? Or wilt thou not consent, to this so reasonable and friendly a demand, of such thy dear friends? Nay, (I am sure) thou wilt not only be thankful, but also wilt run with all diligence, with great admiration, with loving countenance, and with all feast and melody, to embrace them, who have delivered thy body from travel and watching, and discharged thy mind from the thing whereof it stood in fear. Yea, and I doubt not, but thou wilt with a glad and willing mind, accomplish and fulfil this their gentle and easy request made unto thee. If now, thou have thus taken cark and care, about the building of an earthly mansion, to repose and lay up thy temporal treasure, to place and solace thy carrian Carcase.: If thou have thus taken thought for the body, so corruptible a thing, so lose of life, so short of life, so uncertain of life, and of itself alone no life, which so many years is a growing, and so few hours a fading: if thou be thus discharged of thy bodily travel, and of the fear of travel, by these thy two special friends: How much more circumspection, and steadfast care and diligence, oughtest thou to have over thy soul, so incorruptible a thing, so eternal, so heavenly, and unspeakable a gift, in so short a minute changed, from sin to bless, from man to an Angel, from earth to Paradise, from momentany life, to unspeakable thousands of ages, from war to reward, from trial of faith, to triumph for victory, from continual vexation, strife and unquietness, to perpetual consolation, security and quietness: How much more provident (especially in this wonderful age wherein thy mind is so moved and tossed to and fro, to see the world wonder, and the Devil rage, that Christ his true Religion is raised up and published) oughtest thou to be in purveying for the assured knowledge of the true tranquillity, stay, and confirmation of thy mind: a matter sufficient and able to build thee a celestial habitation, wherein thou mayest lay up thy heavenly treasure: wherein thou shalt enjoy the perpetual fellowship of Angels, the continual contemplation of God's divine Majesty, the fruition of everlasting joy and felicity, and the lively fountain of eternal life. If thou with this lightness of heart, with this zeal of mind, and with these tokens of gladness, wilt accept and embrace thy friends, which have showed thee of so earthly a commodity, of so frail a thing, and (as I may term it) of such a mass of Mortar: With how much more fervent zeal, pure love, and benevolent mind, (beloved) art thou to accept the Author hereof, and Translator of the same, who have presented so singular a benefit unto thee as is this book, which may so much further and profit thee for the safety of thy soul. The one of these thy friends, nursed and educated, in the beautiful lap of liberal science: the other led (till he had seen this book) with delights, and trained (from youth) to the enticements of Courtly vanities. The one, always fed, with divine food of evangelical Doctrine: the other taught (till ere-whilste) with profane knowledge of obscure darkness. The one practising as well by his life, as by his pen, to compile and gather together, the deep and secret wisdom of tranquillity of the mind: the other (being scholar to this book, and having put in proof, the Lessons therein learned) remaineth as a witness to the world, of the manifold consolation and commodity reaped by the same. The one having laid up in store, this marvelous stuff of building, for the edifying of himself, and of all those in the universal world which understand the Latin tongue: the other for the duty he oweth to his Country, hath brought forth the same, and laid it ready before the eyes of all our English Nation and Country. All the thanks and recompense, which he hopeth to reap of thee, is that thou (and that for thine own singular pleasure, comfort, and commodity) wilt wholly read over the same, especially because it is one whole continued style and Oration, depending consequently, (yet plainly, easily, and manifestly) one point upon an other: And therefore, thou must of necessity so do, if thou wilt learn how to obtain the true quietness of thy mind. This I will assure thee (gentle Reader,) that if thou wilt, with attentive ears peruse this book, in such sort, as I have declared unto thee: of what state, condition, or degree so ever thou be, or how so ever thy body be inclined, or thy mind affected, thou shalt reap inestimable and heavenly profit thereby. In such sort as if thou be high of dignity: thou wilt not become disdainful: If thou be base of state: ambitious. Or if thou be mean of calling: mutable and inconstant. Neither in prosperity, thou wilt show thyself ungrateful, but thankful: not proud, but lowly of spirit. In sudden sadness: thou wilt lay hold upon speedy merynesse. In unreasonable merriness: upon discreet temperance. In the leaden lethargy and disease of sin: upon the quick remembrance of mercy by Christ. In adversity, thou wilt not become impatient, nor pensive: but quiet and joyful. In sickness, not murmuraunt and wayward: but patient and content with God's visitation. Yea, such fruit mayst thou find, by some small pains bestowed herein, as I dare speak it, thou shalt confess thyself, to stand a thousand times more afeard of thy three most spiteful adversaries (I mean the world the flesh and the devil) when the world most flattereth thee, with the glorious and glittering show of her vain gifts, bestowed upon thee, and in thy chiefest security of wealth and happy days, than in the most troublesome tempests of trying thy faith, by affliction of the world, by provocation of the flesh, or by Satan's instigation of thy mind: either else in the time, when God by his own hands doth lay his gentle correction of sickness upon thee. Afeard (I say) in such safe prosperity, lest God make small account of thee: glad and joyful in pinching adversity, because he acknowledgeth thee for his natural child, and not rejecteth thee as a reprobate bastard. That thou being thus mortified to the world, and renewed by Christ, to the life to come, mayest (so long as the blessed will of God is, that thy wretched carcase shall yet remain upon the face of the earth) be so light and glad of heart, so firm, calm, & quiet of mind, in the true faith of jesus Christ, and so ravished with angelical, and spiritual cogitation upon divine and heavenly treasures: as thy very self, may be already separated from thyself, and thy body no longer seem to bear, rule, suppress, and Prison the spirit (as in every carnal minded man it doth.) But the spirit altogether to direct, sanctify, subdue and govern the body, and the same to bear, lead, and carry about with it, no less, than if it were already changed, and lifted up to the everlasting felicity of God's eternal kingdom, purchased for us by his son jesus, who with the father & the holy ghost, one eternal God be blessed, praised, and magnified, now and in the world to come. Amen. An admonition to the Reader. ALthough (beloved Reader) this Treatise, be not of those sort of Books, which are usually divided into Chapters, either short or long: yet, aswell by notes in the margin, as also by the titles above the head of every leaf, you are no less plainly directed to every particular matter therein, than by the other you might be. A godly and faithful Oration full of comfort, which entreateth of true tranquillity of the mind, compiled and gathered in Latin by john Barnard, englished by Anthony Marten. IT SHALL (GOOD people) be a thing most profitable and very godly, and in all mischances the readiest refuge, if I shall in deed perform (as in hope I have attempted) to show with all diligence, where the true tranquillity of the mind may be found. The which being found out, I may plainly (as it were with my finger) set it forth, to the true lovers thereof: & being so set out, I may encourage and provoke them, to embrace, follow, and earnestly labour to achieve the same: that all impediments removed, and all carefulness put of and laid aside, there be no adversity so great in any state of life to overcharge them, but they bear and pass over the same with a patient mind, as people who despise the vanities of this world, being ravished with meditation of the new life to begin, and desire of ascending to higher things of more estimation. But although the thing which I shall labour to be known and laid abroad, and with due commendation to be set forth, be a matter very delectable, and of every one fervently with all prayer to be desired, yet nevertheless, if I shall reprove those things in the proceeding of my Oration, which might seem to be allowed: it will be a hard matter, and a work of great difficulty, to dissuade a man from the thing, which by wrong judgement he hath conceived, and to cause, that he not only in countenance and show, do make much of the clear light of the truth, and receive the same again once excluded from him: but also that the mind may convey it in by the entry of the heart, and to love it with all his power, to carry it about with him, and to suffer it to be wrested and won away, by no subtle devise of obscure darkness. For in every age, and especially in the schools of Philosophers, was the question, concerning the true tranquillity of the mind, reasoned of, no less than was that of the felicity of man's life: for which, it is reported, they fell oftentimes at great controversy. Which controversy, rose not so much of the variety of men's opinions, as of the divers trades of sundry other men's lives. For thence, every man hoped to obtain the quietness of his mind, wherein he counted the original of his own imagined chiefest good to rest. As the noble Philosophers, The Philosopher's tranquillity. counting the happy life to consist in contemplation and knowledge of things, looked to reap that exceeding joy of a quiet mind, by the very knowledge and through seeing of the truth. Democritus For why did Democrytus (as it is reported) put out his own eyes, set nought by his patrimony, leave his lands unhusbanded, but to withdraw his mind altogether from cares and imaginations, and to aspire to a happy life, and to the staidness of his mind, so highly to be wished for. The journey of Apollonius. Apollonius a Philosopher of Pythagoras' opinion (as saint Hierom in a certain Epistle to Paulinus, reciteth out of Philostratus) passed over Cancasus, went through the countries of the Albans, Scythes, and Massagetes, entered into the most wealthy kingdom of India, and at last having passed over the most large water of Physon (which some think to be Ganges) he came to the Brachmen to here Hiarcha, who being in a throne of gold, and drinking of Tantalus fountain, sat among a few scholars, teaching the nature of things, the motion of stars, & the course of days. From thence returning to Alexandria: by the Elamites, babylonians, Parthians, Syrians, Phenices, Arabians, and Philistians, he went into Ethiopia, to see the Gymnosophistes, and to behold the table of the sun in the gravelly sand. This man, did he in vain spend so great labours, patiently suffer so many griefs, enter in so great jeopardies, by passing so many divers regions, by abiding so many penuries in performing his journeys, to the intent he might be present to hear the most famous doctors of the world speak with their lively voice, teaching the precepts of their wisdom? or did he it to the intent he might every where find somewhat to be taught: that he always profiting himself, might every day proceed better and better, and by that means, achieve to the highest degree of happiness and security of mind, hazarded with so many traveles and dangers. To fill up the number of three, The wonderful thirst that Cleanthes had after wisdom. I will for the same purpose make mention of Cleanthes, and vouch him as a lively image hereof: who alone by his example, may serve in steed of all other, to shake of from mortal men, their so heavy sluggishness and so deep rooted sleep of idleness: and to work in us a love of travel and diligence. Which Cleanthes (saith Laertius) was so set on fire with the love of Philosophy, that when he was greatly surcharged with penury and poverty, he drew water in the night time within the gardens, to relieve his nedinesse, but in the day time he applied his travel continually to his book & study, without any intermission. And the same man (they say) being destitute of money to buy paper, was wont to writ such things as he heard of Zeno, upon shells and Ox bones. Did any thing drive this Cleanthes (whom for enduring of pains they named a second Hercules) to take in hand so many daily and nightly labours, so willingly to suffer & go through so many watchings, sparing himself neither day nor night: unless that with his wonderful great toils, he thought thoroughly to aspire to the highest degree of wisdom and learning, which might set his mind in a happy state, (being once delivered from trouble and fear, eased of the great greediness of desire, voided of all violent and troublesome motion of disquietness) and so to delight itself with the sweet food of knowledge and cunning? Wherefore the Philosopher's life to what end it tended, and what quietness of mind it sought, and whither that greediness of mind had relation, why it refused no trouble nor vexation in bringing to effect their pretenced learning: it plainly and manifestly appears by the examples here recited. But now the noble Princes and Governors of common weals, The tranquillity of civil Governors. mighty kings also and Emperors, which cannot live in quiet contemplation as Philosophers do, but must be occupied in their affairs and government of the common wealth, as civil Magistrates: they seek the tranquillity of mind, even of those their acts and deeds, whereby they are wont to hunt diligently for the happy life. For shunning base estate as nigh as they can, and unnobleness of their name, they are carried in a manner headlong to honours and dignities, and to the greediness of fame and praise: either devising to augment their substance at home, if they be peaceable: either else enlarging the bounds of their dominions, and subduing of strange nations if they be warriors, and delight in arms. Whose greediness of honour what else doth it seek, but to be filled therewith? For what else is ambition (if ambition can be satisfied) but a certain tranquillity of mind, wherewith the hot greedy desire is quenched and fulfilled. And this did Alexander (for his acts surnamed great) feel, whose insatiable gut of glory, could never be contented with any victory. For after an innumerable sort of victories gotten in the East parts, The insatiable ambition of Alexander. when he heard Anaxarchus reason that there were an infinite number of worlds. It is said, he burst out into tears, and bewailed his fortune. Who, when his friends had demanded of him whither any thing had chanced worthy lamenting, answered: have we no cause (saith he) to lament our estate, if there be (as they say) innumerable worlds and we as yet are not become Lord of one. O wretched Prince, that desiring to be satistied with glory, and seeking a rest from his cares and a quietness of mind by conquering of Nations, and yet could not appoint an end of his ambition, nor limit the same within any bounds, neither by so many victories gotten, neither by such infinite power achieved. Again, Gainmongers tranquillity. a great part of mortal men, as crafts men, Merchants, Usurers, and they that in barganings bystow their time, intending to themselves great and ample gains, gape after getting of money, and heaping of riches on every side: and reckoning with themselves, that the fruits of their labour, and suage of their greedy desire consisteth in getting of money and augmenting of substance. Such kind of men lay sure hold of the precept commonly known of the Poet Horace. O Cytis, first money seek to gain, Spoken ironice or in mocking wise. After money, labour virtues to attain. But the other sentence of the same Poet, they reject, and despise in their mind, not willing once to hear it named. For more is gold, than silver sold: But virtues are more high than gold. In our age, but especially within late years, covetousness hath prevailed above measure, and taken deep root, by entering and possessing the hearts of every one, of all ages, states, and degrees, that unless God, with all expedition, put to his helping hand, we may despair of any remedy for this disease, and justly complain with ovid. A golden world is now in deed, ovid. when love for gold is won, And honours great are purchased, and bought for gold alone: Come thou thyself Homer, companied with thy Muses nine, If thou come empty handed: like so shalt thou departed again. But of all covetous persons, none commit more damnable offence, nor more heinous crime, than they, which to the hurt & hindrance of others, couple house to house, & land to land, and such as join large and wonderful possessions together, as rich booties gotten by violence, robbery, murder, and deceit. Esay. 5. Of whom Esay demands, whither they think, that they themselves alone and no other, shall devil in the land. Last of all, The tranquillity of voluptuons men. very many, not alonely of the rich and substantial persons, which for their great wealth may bear it, but of the poorer sort also (being prodigal and riotous, consumers of patrimony, such as live in great debt to other men, and with their own, cannot maintain so great expenses) do lead their life in deliciousness, make much of their throat, belly, and other voluptuousness, go clothed in gorgeous apparel, have pleasure in banquetings and fellowships, and being delighted with réere and after suppers, garnish their tables with exquisite and fine dainties, burn sweet perfumes, make filthy songs, and according to their deeds, words, and gestures, they will make consonant the tune of their pipes and instruments, delighting themselves in dancing and vaulting. Moreover, they provoke men to laughter, with their fond talk, with their unseemly jests, with their wanton and toying words: they spend their whole time in playing at Dice, and other like kinds of feminine delights, and they seek for a happy and quiet life, in such vile pleasures, as are not meet once to be named. To much hath idleness, wine, women, huntings, bathings, and games prevailed, among such as would be counted Gentlemen, and are not without qualities of Gentlemen. But if they so run at random in idleness, casting & overthrowing themselves thereby, and (showing to be fit scholars of Epicurus) have regard to no end but to pleasure (as Sardanapalus the king of Assiria did) they differ not much in judgement, from brute beasts, and being blinded, do cast in a manner of no greater things, than do brute beasts, but wholly cleave to the desire of their own senses and bodies, as beasts and cattles do. Some of the wealthier sort of them say with the rich man, whom our saviour describes in the Gospel of Luke: My soul, thou hast plenty of good laid up in store for many years, take thine ease, eat, drink, and be merry. Others also, rehearse the words of the wicked, which Solomon declareth in the second Chapter of the book of wisdom: Short is our life, sorrowful, loathsome, and full of heaviness of mind are our days: There can be no such remedy imagined against the cruel and inevitable stroke of death, that any one living creature, by striving, can shoonne and avoid the same: we have known none of the dead, that hath revived and scaped from them beneath, but at all adventures are we borne, and in short space, shall we become as if we never had been. After such long manner of talk, at length they add: Come therefore, and let us enjoy our goods while we be here, let us fill ourselves with wine, let us anoint our bodies, and pass over the flower of our age in mirth and pleasantness, let none of us be destitute of pleasures, let us in every place where we come, leave tokens & monuments of the joys we have had: For here is our commodity, here is our portion of inheritance. Many other customs (enemies to life) I could recite, both to show the desire of all men in getting, and the strife of many in seeking a rest from their cares: and whereby I might discover the error almost of all men, in declining from the true tranquillity of the mind, which they strive to attain: But with these four kind of trades, which hitherto I have touched, I will satisfy myself. Now what am I, The modesty of the author. or what knowledge remains in me, that the thing wherein so great a multitude of mortal men in seeking have miss, I to take upon me as a creedible judge to give sentence for avoiding of controversy, and as some notable divine, of créedite above others, to dispute of the right way, unto the true tranquillity of the mind. But my purpose is not, to publish a new or strange thing, such, as no man to fore hath set forth: but only by my industry, to drive into the memory, those things, which we have been admonished of before: and to restore to mind, the principles of our Religion, which aught to be known, continually exercised, and laid abroad in the state of every man's life. But such nevertheless, is the heavy sluggishness of men, that unless, a man the oftener cry out, and that with a loud voice, they will not awake, nor any more be stirred up from their old disease of evil custom received, than if they were dead a sleep. Although I know, the Lord, which hath the key of David, who shutteth, and none is able to open, openeth, but none is able to shut, is able to reneale the mysteries of his secret will, to the meek that have suffered affliction, and to resist the proud, which will not submit themselves to Christ, with all their reverence. Wherefore, not meaning to prefer my own judgement, before others, but humbly submitting myself, to the opinions of all the godly (if I have erred in any place) do not yet doubt, but the sheep of that blessed fold, will acknowledge the voice of the true shepherd: and such as are of Christ, both with an indifferent and willing mind, will accept, whatsoever is recited out of the text of that our only master, of whom so ever it be spoken. It were no hard thing, to decide the whole cause by the word of God, without the aid of other sciences. But although, this were easy to be done, and is used of the most sort: yet nevertheless, if out of profane writers, there fall things into mind, which may serve to the more full and perfit declaration of the matter which we have in hand, being consonant also, with those divine institutions of Christ: I cannot see, why any man should justly reprehend, either the apt bringing in of examples and similitudes, or the witty and pleasant sentences of Philosophers, seeing they be as fit attendants upon the word of God: which being weighed, both with judgement and reason, are rarely, and aptly (but yet conveniently) placed. Now before I enter any further into the matter, I humbly crave the aid of almighty God, desiring the eternal father of our Lord jesus Christ, whom I acknowledge to be the true giver of all good things, through his son, that in steed of this my want and imperfection, he will pour upon me his holy spirit, to minister, give and inspire in me, those things, which both may be acceptable and pleasant unto him, and also profitable and commodious to the common wealth. And first let us go back again to those four chief kinds of life, which the voluptuous sort, the studious of gain, the politic, and Philosophers, do labour to attain. And let us with some greater consideration, search out, whither in lucre and advantage, in worship and renown, in knowledge or cunning, the true tranquillity of the mind may be found: since in these (as within their chiefest limits and uttermost bounds) those former things consist and have their being. The unlawful lust of voluptuousness, Voluptuous men have no part with tranquillity of mind. which with the pleasantness thereof, so easily creepeth into the mind, will never find any end, neither yet can the thirst of unlawful desire, be ever satisfied. They say, that Xerxes, The voluptuousness of Xerxes. when as all things had prosperously happened unto him according to his mind before his passage into Gréece, promised a reward unto him, that could find out a new pleasure. But the thirst of his desire was such, as no pleasure, were it ever so wittily devised, could satisfy his mind. Morcover, the pleasure of the body, abounding and passing quickly away, doth oftener (as the Philosophers say) leave causes of repentance behind it, than of calling the same to remembrance being past. But such repentance, oftentimes approaching, (because it engendereth grief, and causeth a certain inward gnawing through sorrow) utterly excludeth all quietness of mind. A great way of, are the tender and delicate persons, which love fineness. Yea, and far of, are they, which be filled with dainty fare, till they sweat & blow again, and much like unto fat oxen, give themselves to surfeiting and drongennesse, far dissonant, from the sweet and sound joy of the temperate sort, which follow noble abstinence and moderation in fare and diet. For the first entering to voluptuousness, although it seem pleasant, yet notwithstanding it bringeth bitter endings with it: and unless repentance be had, incurs at length hell fire. They which are occupied with the Tabret and harp, and rejoice at the sound of the Pipe, spend their days as best liketh them: but in a moment (saith the patient job) they go down to hell. job. 21. deceivable is the rejoicing of this world, whereunto the voluptuous sort do trust over much, and wherein (according to the frantic manner) forgetting their weakness, rashly and wildly, they fall to leaping for joy: such deserve the curse of God. For woe be to you (saith Christ) that now laugh, Luke. 6. for ye shall weep and lament. Let us chief therefore remember, that worthy example of our saviour Christ, which he put under the person of the rich man, to warn every one to beware and take heed. For he enjoying delicate fare here, Luke. 16. and being corrupt and marred, with the enticements of pleasure in this world, made no reckoning of the immortal life to come: therefore departing hence, was cast headlong into hell, to be tormented with horrible torments of Devils, and to be adjudged to the perpetual flames and fires, there continually to be burned. And moreover, that if men would so little regard the fearful judgement seat, of the last judge, yet should reason, wherein we differ from brute beasts, revoke them from that fowl and filthy trade of life. What thing more horrible and wicked is there, than to provoke the flesh to uncomeliness and dishonesty, which already of itself rageth more than is convenient. For since the Philosophers agree, that as the horse is made to run, the ox to draw, the dog to seek out: so man is ordained to two things (that is to say) to understand, and do: and doth not pleasure, the enemy to reason, make feeble, corrupt and subvert the whole work of man, whereunto he was ordained, and also change him, from the nature of a most excellent creature, into an inclination which is more than feminine? For pleasure, if it be any thing great, is a hindrance to council, weakeneth the memory, abateth the sharpness of wit, taketh away the power of constantinesse, and the strength of agility, dulleth not only the eyes of the mind, but utterly also extinguisheth the light of the soul: and in process of time, so transformeth a man, into a most foolish and wanton beast: that he may worthily be called a smooth hog of Epichrus heard. Very well therefore, doth the Poet call, and fray us away, from the love of pleasures in this verse following. Carnal pleasures let be refraind: For pleasures hurt with sorrow gained. For not only the strength of the mind, and wit, but the disposition also of the body, senses, and good health, leaveth and forsaketh them that loiter in idleness, live finely, delicately, and wanton, be amorous, delight in drinking, playing, dancing to the noise of Instruments, be attentiffe to loving wanton and trifling songs, and thereby stir up, kindle, and in filthy manner inflame the lusts of the flesh (prove of itself to evil) and such as haunt harlots, and are carried headlong, into every kind of intemperance and voluptuousness. And moreover, True tranquillity with getting of riches hath no society. they which are delighted in lucre and gain, apply themselves with heart and mind to getting of riches, and as waking bird catchers, they diligently ensue after their prey, to catch the bird before it come at them. But so much the farther they fly from the true tranquillity of the mind, in how much they heap up together innumerable wealth and riches. For there can be nothing more true than that verse so often cited of Juvenal. How much our money with us doth grow, So far our love therein we sow. Even as for the increase and superfluity of gross humours, Horace describeth. The cruel dropsy doth increase, Horace. And his sensual lust doth feed, But yet his thirst cannot appease, Unless the cause the veins be fled, And watery grief from body yed. Like so, the covetous sort, the more riches they heap up together, be it by right or by wrong, the more vehemently and immoderately, they thirst after them. And through that vice of covetousness, there breedeth in kings and high estates, polling and extorting from subjects, pilling and taking away of Church goods, abusing the ministers of Christ's Church, and wresting the word of God at their own pleasure, untrue accusing and putting to death of many, unjust condemning and possessing of goods: and sinally the ungodly desire of wars, to the intent to spoil countries. And in the meaner sort, for the desire they have, either to maintain their superfluous charges, to increase their wealth, or to shake of their poverty & beggary, there resteth both fraud, guile, legerdimaine, unfaithfulness, robbery, filching of the Prince's treasure, lying, stealing, robbing by the high ways, murders, perjury: and finally there remaineth in every one the greedy desire of other men's goods, (forbidden by the commandment) wherewith they being inflamed, make all the way they can to get money. They break all laws, as well holy, as profane, force neither for heaven nor earth, but turn all upsye down, busy themselves in wrong and oppression of their neighbour, undo the poorer sort with usury, and which is worst of all, many (after judas example) become traitors to the Gospel, so they may by one means or other, bring in substance and augment their riches. For what is it that hunger sweet of gold doth not compel, men mortal to attempt? Very well therefore did saint Paul warn Timothy from desire of riches, when he said: They that will become rich, 2. Tim. 6 fall into temptation, and into snares, and into many desires, both unprofitable and hurtful, which draw men into perdition and destruction: for the root of all mischief, is the love of money: which (verily) while men have coveted, they have fallen from faith, and entangled themselves with many cares. Wherefore, if we have food and raiment, wherewith the body may be clad, let us be content therewith. Math. 16. For those words of Christ, proceeded not in vain from him: when he said, that a rich man shall hardly enter into the kingdom of heaven. Whereas, such seek in a manner to establish their kingdom here in this life (forgetting the heavenly habitation) which do gréedilye covet great store of money, and more substance, than need requires. Wherefore (saith David) their houses are of high estimation to them, Psal. 48. and they think they shall endure for ever, and their dwelling places, from generation to generation, and call the lands after their own names. But since they build themselves Mansion places in this life, (as if they were happy men) not to endure for a season, but for a sure habitation to devil in continually, thinking their gorgeous buildings, with the renown of their names shall perpetually endure. When as (in deed) these great and huge buildings flourished out with their vain titles, through antiquity, soon fall to ruin and decay. They seek not therefore after the heavenly City, Heb. 13. (according to the Apostles order) but covet to have their abiding here without any alteration. They bear not in remembrance those sayings which aught continually to sound in mortal men's ears, and warn them every day of their state and condition wherein they stand: Naked came I into this world, job. 1 and naked shall I return again. They forget also that threatening voice: Luke. 12. Thou fool, this night will they take thy life from thee, than whose shall these things be, which thou hast prepared. And besides that dreadful threat of God. Esay also against such manner of builders pronounceth a great temporal punishment. I call here to record (saith he) in the hearing of the God of Hosts, whether many of their sumptuous and fair houses, shall not become desolate, and no man dwelling in them. And if such destruction, do not always chance by and by, yet it falleth out oftentimes, that their children and posterity are thrust out, and mere strangers and enemies succeed in their places. Wherefore better did Crates the Theban (although not well to be allowed therein) that threw into the sea. viii. talents, Crates threw his substance into the sea. wherein his whole substance did consist, rather than they should 'cause him to be busied, about worldly cares and cogitations: so he taking a staff and a scrip, entered into the poor Philosopher's life. Better did Eutrapiles, that gave to his adversaries great abundance of substance, to the intent, he might drive and expel from himself, the heap of cares, and to translate the burden of them, together with the riches, to his foes and enemies. For the heavy pensiveness of Euclio, in Plautus, doth plainly argue an inward tormenting, that consumeth the mind, through careful fear to departed from those goods, which once have been gotten. And do they not vainly, Psal. 38. and unadvisedly turmoil themselves, which heap up riches, and cannot tell who shall gather them? Why do we not bear away that worthy precept of David, and both in our life and conversation declare the same: Psal. 61. If riches increase, set not your hearts upon them. Let the examples of the patriarchs be a warning to us, who be heirs of the same promise with us. Who leaving their own native country, went into a straungs land, and dwelled to their last end in Shepherds Cabbyns: and when riches through God's blessing, increased with them, they no whit at all fixed their minds thereon, but thankfully acknowledged the author & giver of them, and largely and liberally, imparted the same to others. Let us therefore pray to the Lord, that he will incline our hearts to his word, and not unto covetousness: which vice, bearing swinge overlong, in Magistrates and great rulers, hath now in our days, so burst out and redownded against Christ's holy Gospel, as it hath caused the preaching of our salvation, not only dangerous amongst blasphemous tongues, but also odious, in a manner to all sorts, of every age, degree and state. And nothing there is, which hath so much hindered and slacked, the publishing of the Gospel, and proceeding thereof, or that hath so vehemently dismayed, turned, and withdrawn men's minds, from accepting, allowing, and approving the same, or that hath more moved and incensed the wrath of God, to take his word away from us, than hath this vice of covetousness done. Yet moreover, greediness of honour hath no part with true tranquillity of the mind. there is an infinite rout of wicked people, that are led with ambition, and greedy desire of power, honour, and high calling. Hereby it comes to pass, that a man through the blind love of himself, (which is called of the Greeks Phylautia) doth wonder, and hath confidence, in his own proper virtues, wisdom, and ableness, and yet is ignorant, of his own infirmity and weakness. Hereof proceedeth oftentimes disdain, and either plain, or crafty oppressing of others. From hence comes envy, slander, hatred, revengement, flattery, spite, enmity, brawling, evil speaking, chiding, & an infinite number of other sins. And very seldom do the ambitious sort, who are drowned, in the study and desire, of worship and renown (which is chief apertinent to the matter) vanquish and appease their unruly lust of greedy ambition. Seldom find they a staying place, to temper their unbridled and swelling pride: but forgetting their former vocation, strive still to reach to higher, and higher degrees of honour, and never stay climbing, till they have reached to the chief estate of power & dignity, & thereupon made Lucan this sentence concerning Caesar. Lucan in his second book. So many walled Towns subdued, and enemies put to flight, So many Castles overcome, when first he came in sight. And Rome itself the head of all, Of wars the chiefest prey, But easy to be won: to others might have been a stay. But Caesar swift to each intent, no act beleude was done So long as aught remained ungot, that might with power be won. In so outrageous heat of greedy desire, what place think we, is left, (I will not say to quietness and tranquillity of mind) but so much as to breathe upon, at free liberty. Truly, it were easier, for such a one, if he were falling down headlong, from a steep, and high mountain into the Sea, to stay himself by the way, then to appease and mitigate, his untemperate heat of the mind, being captivated with the unsatiable appetite, of bearing rule, of honour, and advancement. Glory also, with much pains and watchings is gotten: and with infinite labour, in a long space of time, is empire purchased, but in the lest moment of an hour, may it be lost again. Wherefore the Poet Seneca, crieth out aloud, and warneth Kings and Princes, sharply rebuking them, in this sort. O ye to whom the guide of land and sea, Seneca. Hath given the great law of life and death, Your high and puffed looks, cast ye away. For he whom break of day, proud espieth. Him, shall evening tide, in grave find lie. None hath found the Gods, so to please his mind, As he might make account of morrow day. The God doth change our reckoning made, With swift and boystrus wind. But ambitious Princes, chief fall abous all others: and so much the more grievous, is their fall, as they have attained, to greatness of dignity, which thing the foresayds tragical Seneca, in his book of Hippolito, eligantly expresseth. What miseries happen within man's life, But fortune rageth lest, in matters small, To small faults, doth God decree but little grief: To rest unknown, the humble sort do fall: And sound sleep within a cottage hall. But houses built so near the skies, The Southern blast must bide: The raging of the North-east wind, And showers of Western side. The same sense hath another (but none expressly) couched in these verses following: and by bringing in of similitudes, doth trimly set forth the thing itself, in our sight. Moore often is shaket, Horace. and rocked with wind, the huge Pine Apple tree: And higher towers made to fall, with greater force, we see: And lofty hills, are made to shake, with lightning from the sky. For Whosoever (O Princes) lest stands in fear, Seneca in Thyeste. A more Lord than he, doth threat him again, Each king that rule, over other doth bear, A greater than he, over him doth reign. Even as Of other dreadful kings, that Empire bear There own to rule, doth jove subject again: Who Giant like, in triumphant manner, Doth guide and govern all, with beck of eine. It doth me good to recite the Poets, who having no knowledge of Christ, yet they submitted all things unto God, whom of Iwando (that is helping) they named jove, of bountifulness, they called him the best: and unto whom they attributed the care and charge of all man's causes. Yea, and make mention also, that he would at length take account of his servants, even of such, as be kings and governors of common weals. But to come nigher the purpose: who is he, that hath not heard (if he have read but a few of the ancient writers) how many Emperors have been deposed, and pulled from their seats, and also, how the royal power of kings, hath been taken from them, and wrested away by violence. The Histories, are full of mutations in Monarchies, of the servitude of kingdoms free borne, and of the destruction of noble Cities. Therefore, whether careful coveting, hath not obtained this pretenced degree of honour: or if it have obtained the same, the careful fear of change: or if it have lost it, the sorrowful calling to mind of that which was forgotten: will be a let to an ambitious person, that he can not be quiet and void of care. But the true tranquillity of the mind, What true tranquillity of the mind is and the commendation thereof. which we seek for, hangeth not upon chance and on all adventures, it hath no doubtful trade of living in outward show: it settleth not itself upon hope uncertain, and blind expectation of all only one manner of life, whereof one being deprived, hieth itself away with such speed and celerity: but is all one aswell in trouble and adversity, as in prosperity and happy days: aswell when it is despoiled of honours and shamefully entreated, as when it is honourably attired, and nobly rewarded. It always showeth the same cheer in poverty, that it did in abundance. It beareth itself not higher through praise of the people, nor through their dispraise becomes the sadder. When fortune changeth her copy, it lowers not, nor when she smileth again, showeth any inordinate rejoicing. It feareth not greatly the torments of the body in an honest cause, nor (corrupted with the enticements of voluptuousness) alloweth an evil cause: and thus with such temperance and honest moderation, bears itself during life, as unto the very last breath, like a faithful gest and companion unseparable, it never forsaketh those with whom it is conversant. Lastly, Praise of Philosophy. such as gave their minds continually to Philosophy (adding somewhat every day to their learning) waxed ripe in that study: wherein we see how many wise men spent their whole lives. Psalm. 18. Unto whom, the very heavens have so declared the glory of God, and the firmament showed his handy works, as by reason only of the order, beauty, and workmanship of things created, they acknowledged the very creator of the world, and his eternal power: and thereby learned, with what means they might pick out, and lay hold upon his wisdom and divine nature. These men have gone more nearer than the rest, to a quietness from their troubles. For in Socrates there remained always one manner of countenance, and one gravity. Of very right (saith Cycero) must he be calm and quiet, always of one cheer, seeing there was no variabilitie in his mind, whereof the other is framed, and whereto it is semblant. And what doth Philosophy promise' to bring to pass, being adorned with so many high praises, as it is called the guide of our life, the schoolmaster of manners, the mother of virtues, the expeller of vices, the tilling of the wit, the medicine of the mind? doth it not promise' a rest from cares, & delectation of the minds of such as be travelers therein? And doth she not (as in her own right) challenge the shaking of, of vain carefulness, quenching of lusts, driving away of fear, and the curing (or to speak lest) the moderating of turmoils of the mind. Neither doth Philosophy, set forth only in utter show so great a profession, but the hearers also thereof, being taught goodly precepts, and instructed with jolly persuasions, do declare both by their life & communication, the virtue and force thereof resting in them. Which of the old Philosophers, was either moved with the occasions of sorrow, or was appalled at death when it approached. Socrates fast bound in prison, seized not to dispute of Philosophy: and the very day of his death, reasoned at large, concerning the immortality of the soul. And when in his hand he held that deadly cup he departed this miserable body with so pleasant and jocande a mind, as he seemed not to be pressed to his death, but using pleasant words, as if he had gone to a solemn banquet of his friends, whom he had not seen a good while before. Wherefore, to such as know not Christ, being not yet revealed to all the world, I would judge no kind of life comparable to the Philosophers: either if they seek to drive away cares, either else, for the natural recreation of their minds. For what is there, that either in wealth and riches, either in pleasure and pastime, either in honour and advancement, doth so exceedingly pacify the mind, and pours gladness therein, as doth the science of Philosophy, and knowledge thereof, which hath been author of those golden precepts of living, and being collected into books, hath published the same for a memorial to all the posterities. But after that Christ, True tranquillity is scuered from Philosophy and is transferred to Christ. the brightness of glory, (who being the same light that giveth light to every man coming into this world) showed himself to the earth, and opened the secret will of his father, and the true knowledge of tranquillity of the mind, both to kingdoms and nations: we are commanded to here his voice, him to obey and serve, him to follow as our only shepherd and master, in whom all treasures of wisdom and knowledge lie hid. The Philosophers were but men, and (as Saint Paul calleth them) but natural men, who could attain no higher from earthly things, than the natural reason of man would permit them. But Christ, both is, and was the son of God: who of his infinite mercy, left the throne of his majesty in heaven, and from the bosom of his father, descended down upon the earth, to open the mysteries hid from every generation since the beginning of the world, that whereunto man being but a creature could not attain by reason of his blindness, thereunto his mind might ascend, being lightened, changed, and regenerated by the spirit of Christ. And the Philosophers do chief exhort every one to that worthy and triumphant victory (which is meant of our lusts and appetites) than which, they account none more greater, nor yet more honourable. For he that hath overcome an enemy, was of more force than his enemy, but he that by restraining himself, bridleth his own lusts, such a one hath overcome himself. He that hath overthrown his enemy, hath vanquished an extern adversary: Aristotle. but he that subdueth his own desires, conquereth a Rebel and domestical Traitor. There is no evil, that is not easier to be resisted, than worldly pleasure. For of what sort so ever it be, the same is a terror to us, even at the first sight, and for the asperity thereof, striketh us with a quaking fear. For she with her smiling looks, allureth men unto her, and with her sweet motions falling into the senses, speedily winneth favour, no less than doth the song of the mermaid call back and draw to her company such as pass by. Through wanton pleasures was Hannibal undone at Capua: yet could no overthrow in battle discomfit him. Wherefore, he that overcometh his lusts, doth not only with the old troyans, put away Helen from him, but plainly triumpheth over sin, & doth a greater act, than to overcome the strongest hold in the world. Very well therefore said Plato: A man to overcome himself, A notable saying of Plato. is the chief and most excellent victory of all others: but to be overcome of himself, of all others is a most shameful, & horrible fall. With such like exhortation, the Philosophers do animate and encourage us to this difficult & hard conflict, and teach & instruct us with all the precepts they can: and yet do they neither keep near the right course, nor rightly set forth the same: and are neither present with their hearers as they should be, neither endue them with divine power from above, neither yet are able to give grace for bearing away of victory. But Christ leadeth us from all wandering and troublesome crossways of error and blindness, and setteth us with his doctrine, Tranquillity trantierred to Christ. a true and ready way: and doth not only sit as judge of our doings, but furnisheth us also with the whole armour of God, wherewith, we being armed and fortified on every side, may resist all our adversaries at once: both overcome the motions of the flesh, and keep our souls undefiled from the world. And the same Christ, being truly present with his spirit in every place, both exhorteth us to fight, endueth us from above with strength to the battle, by his grace helpeth us to overcome, when we faint lifteth us up, and when we get the victory crowneth us. Moreover, although we willingly embrace the wholesome admonitions of Philosophers, whereby we are called to remember our frailty and weakness, and to keep down the pride of man: and although we set some store by those excellent disputations, which delivered the mind from perishing, and so earnestly endeavoured to set the same at liberty: yet very greatly, and I know not how far of, Philosophy hath been from the feel and taste of eternal life. Even so much, as neither eye hath seen, neither ear hath heard, neither heart hath imagined. Yet some manner of feeling thereof, hath God revealed to his elect by his holy spirit. But of the exceeding greatness of that unspeakable glory, none of the old Philosophers could so much as dream upon, or make conjecture of. Which thing, God, in his son jesus hath appointed as a right of inheritance, to be enjoyed of the true worshippers of him: even since the first beginning of the world, and creation of all things. For others lacked the holy spirit of promise and adoption, which God imparteth to the faithful, that desire and call upon him for the same: and by the inspiration of the same spirit, doth regenerate, quicken, and renew, teach, rule, govern, sanctify, erect, comfort, and confirm us in faith, helpeth our infirmity, maketh us light and ready to all good works. Through which we cry with boldness Abba father: which doth bear witness with our spirit that we be the sons of God, and heirs with Christ. Ephe. 1 Who béetng the earnest of our inheritance, we are sealed to redemption of the possession purchased by him: and being lightened in the joys of our mind, we know what the hope is whereunto we are called: and having gotten the inheritance of the children, we obtain the rich glory of his inheritance upon the saints. Wherefore seeing in all places, the way to Christ is so large, as he is present every where with his elect to their lives end, and to the last consummation of the world: we have no need either to include ourselves in Monasteries or houses of Religion under a name of holiness, or to take long pilgrimages in hand for the quieting of our mind: or to hide and keep ourselves in secret wilderness, as the manner was of religious sort in old time: unless like persecution of Christians should wax hot again, as in those days it did. But every man abiding in that vocation which God hath called him unto, shall reach to the true joy of the mind, and attain to the true solitary contempt of the world, purchasing to himself the testimony of a good conscience, if he put on Christ, and lay hold of him, in such sort, as he hath showed himself in the scriptures: and devorsing from him all preposterous jewish fashions, he prefer the works commanded by God, before man's ceremonies and inventions (and to end all at once) if he live and behave himself as he aught, both towards GOD, and his word. But of Christ and his word, of the manner of good living, of the testimony of a good conscience, of the sense of eternal life, and of the great comfort by learned men, shall be spoken of more at large hereafter. Now it is necessary to declare the lets and impediments, The lets of true tranquillity. whereby the most part are so plucked from the true tranquillity of the mind, that a very few can attain thereunto. Mens jove bend upon casual goods. And first of all, an exceeding number of people (giving over their true confidence in God) depend upon the goods of fortune, & being once deprived of them, they faint in their minds by and by, The confidence we have in men. and become sorrowful. Moreover, others there be, which stay themselves upon the succour of great men, and have a light heart, and indifferent mind, so long as they are maintained with relief from them: But if the maintainers themselves quail, they straightways run down headlong, The trust men have in their own power and riches. and fall into most bitter mourning: yea, and further, the greater sort themselves, for a time, vaunt and boast of their power and riches: but if they be excluded from their seat of honour, and diseased of their flourishing fortune, they straightway be at wars with themselves, and spend all the rest of their life in sorrow and heaviness. All these being disappointed of their expectation, lie in misery, complaining of their crooked fortune: and are wont to sing that doleful verse. The earth is full of sinfulness: The sea is fraught with wretchedness. Some misfortune there happeneth always in man's life, to interrupt and subvert our quietness, unless a man arm his mind to abide all misadventures, and prepare himself before hand, to bear what soever shall happen unto him. Which common state and rule of life, Euripides hath prettily set forth in these three verses following. There is no word so fearful spoke, Euripides. nor fatal chance so glide, Nor mischief wrested into man, from wrath that took his seed: But man by nature should put up, and patiently abide. Wherefore, Plato compared man's life to a Die, whose best chance, every Dicer desireth to have, but yet, howsoever it happeneth, he must by arte remedy that which chanceth to him otherwise than he desired. For as the be gathereth most sweet honey out of the withered Time, and out of other herbs of more unpleasant juice: like so, may we also, out of evil and unprofitable things, pick out that which may turn to our profit and commodity. Even as shipwreck to Zeno Citius, and banishment to Diogenes, gave them occasion to study Philosophy. But let us proceed to other perilous matters, which be lets of true tranquillity of the mind. There is seldom found out any one that is content with his calling, but thinks an other in happier case than himself. Miscontent with our own state and wondering at other men's. When as the poor, prefers the rich estate the rich, the noble man: the noble man, the King: and every one having other states in admiration, desires to be in the same case that they be in. Hereof groweth so often changing of our trade of life, which seems to bring a happy state with it, when in deed, they differ not much from sick-men, which so often do altar their purpose. For even as the sickman, cannot away with the sight of his wife, blameth the Physician, is grieved at his friend that comes to visit him, and yet being gone, is displeased again at there going: even so is the wavering way and trade of life, and the wandering and inconstant mutability of the mind, which seldom doth arrive at the quiet and desired port. Wherefore, even as they which are queasy stomached, and are disquieted with vomiting, do leap from one ship to another, that they may find some ease thereby, until they perceive themselves nothing the better, but to do the same still that they did before, carrying their vomit (as I may say) still about with them where ever they go. Even so they, which ever between while, choose now one now an other trade of life, do rather entangle themselves in cares and troubles, than be discharged and rid therefrom. For whilst they study, as it were to land at next shallows, they are carried oft-times into a more huge deep, Wicked and unlawful Artes. and as I may say, into a bottomless pool. What if we do not except out of this number, the curious tellers of men's nativities, the mathematicians, and the Astronomers, who (after a sort) do draw and call back all things to a fatal law, and suppose that man's life, manners, and successes, are governed by the power of stars, and in prognosticating of other men's misfortunes, cannot foresee their own destruction? With these men, let us join the guessing soothsayers, which by their divination, tell before of things to come. Also the wicked enchanters and detestable necromancers, which raise up the souls of dead men, or rather call up Devils, of whom the Lord doth plainly forbidden to ask any question. Deute. 18. Such men putting confidence in their unlawful and abominable practices, and forsaking the true God, being led with their own horrible errors, and overlong deceived with lies, never remain in a stayed and quiet mind. And there be others, Desire of excelling others. which be so inflamed with the love of themselves, as they covet to excel all others: and unless the success of things be correspondent to their desires, in such sort as they may flow with all the gifts of good fortune, and pass others in the excellent gift of wit, they are grieved in their mind, thinking that all goeth not well with them. Such a one was the elder Dionyfius, who not content with his infinite power and authority, but thinking it a discredit for him, to give place to Philoxinus in Poetry, to Plato in knowledge of disputing: the one he cast to the stonequarries, the other he sold to be transported to Aequinum. There creeps in, I know not how, throughout the life of every one (to use Salomon'S words) travel and affliction of spirit, in such sort, as there is no state of life, that hath not experience of them. They disquiet Magistrates and private persons, single and married men: They enter even into Kings and emperors Chambers: They spare no kind of man nor woman, yea, they creep into the secret nurseries, whereinto only women are used to enter. What doth the pleasant Rose, lawnde in with briars, signify unto us, and her beautiful sight fenced in with troublesome brambles. Doth it not admonish us, of mirth to be mixed with sorrow, bitter things with sweet, and sour with pleasant? By the sin of our first parents it was purchased, that nothing can 'cause a continual merriness in man, but that after mirth sadness must come: after marriage widowhood: after fruitfulness, abortion and barrenness: care and vexation annexed to the bringing up of children: to the honourable life, dishonour: to prosperity, misfortune: after delicate fare a cloyed stomach: and after health, sickness to ensue. But to leave this variety of things, and to speak nothing of war and civil dissension, which in such violent sort breaks out into the life of man, and disquietes the rest thereof, destroying many thousands of men, not with one kind of destruction, yet with the edge of the sword chiefly: passing over them also, which enterprise greater matters than their power can attain to, purchasing to themselves great troubles thereby: How diversely (I pray you) is man's mind tossed hither and thither, Heap of troubles. and with what a heap of miseries, is it not only overthrown, but also whelmed over and over? And no marvel: for the flesh being a Rebel, and as it were a home borne enemy, fiercely provoketh and stirreth us to mischief, never ceaseth to assail us hand to hand, suffereth the conflict to have no rest, not the lest moment of tyme. The world, and Satan Prince and Lord thereof, being capital, and continual enemies of mankind, conspire our destruction in such underminding sort, as if they were near friends unto us. Our life a continual warfare. In battle stand we all our whole life, so long as we live here. For man's life itself upon earth, is nothing but continual warfare, & wrestling, and a certain grievous conflict with three most cruel and noisome adversaries. In which fight, few have the victory, but many be overthrown, & being overcharged depart from God. Hereof cometh it that sickness so grieveth one man, and puts him from sleep: and an other is stricken with fear of the evil that hangeth over his head. This is it that maketh one were hasty with anger and grudge: and an other, either with love to be pensive, or with lust to be kindled. Here through, one falls into over vehement laughter, with inordinate joy, and an other into immoderate lamentation, and unreasonable sadness. One provoked with grief to see another in prosperity, and another compelled through ambition of the wicked, to seek, and curry favel. And to conclude: hereof it cometh that one, receiving an injury, is grieved, and studieth to revenge: An other being author of a wrong, rejoiceth at other men's harms, and seeks to keep him still under whom he hath once oppressed. So is the mind itself, at war with itself, and through contrary and repugnant affections, The crafty wiliness of Satan. is rend, and in a manner torn in pieces. Incredible (truly) is the craft of Satan in interrupting the true quietness of our mind, and in making his assaults upon us. Of whom we are not so much to stand in fear, when he manifestly showeth himself unto us what he is, as when he lays his baits for us, and (as the Apostle saith) transforms himself into an Angel of light. Oftentimes he doth openly assail us, when he provoketh us to those outward heinous sins: as to surfeiting, drunkenness, whoredom, adultery, incest, murder, poisoning, and such like. But more oftener doth he set upon us unwares and unprovided, by his wiles closely underminding us, and making every one in his vocation, slothful, negligent, and slow in hearing the word of god, in true holiness, in honest deeds, in deeds of charity, in prayer, & giving god thanks. And whilst they be thus careless and uncircumspect, he layeth hold of them upon the sudden. Sometime, he flatteringly enticeth us to sin, to the end he may deceive us: pleaseth us, to hurt us, allureth us, to slay us: qualifieth the greatness of sin: pute out of our mind, the grievous threatenings of God: takes away the feel of god's wrath against sin, to the intent he may make a sinner careless on every side. another while, clean contrary, he aggrevateth the greatness of sin, showing what we are to fear and dread: willeth us to take experiment, by the horrible punishments and examples of others. And so, we being suddenly confounded, by perceiving of God's wrath, drives us well near to desperation, and after a sort, takes from us, all hope of forgiveness. This crafts master, and worker of all evils, as he is a crafty, wily, and an old practised fiend, so doth he destroy all persons with their own weapon. There is no kind of temptation, no craft, no subtle mean, no deceitful devise, and no laying in wait, that so ancient an adversary, and so old an enemy, hath not perfitly learned and practised, through use itself, by the antiquity, of so many thousand years space. Whom he cannot allure, with the pleasantness and delectation of vice, him doth he entrap, with admiration, and pride of virtue. And whose mind, he perceives flieth from other wickedness, his heart doth he puff up with secret pride of his well doing. Wherefore, he is no less to be feared when he is overcome, then when he himself doth overcome, since he executeth his business, as well the one way as the other. First of all (saith saint Cyprian) he goeth about covertly to deceive: For he promiseth earthly honours, to deprive us of the heavenly. He showeth us of false matters, that he may privily convey away the true. But if he cannot covertly beguile us, than he openly bends his threats and terrors, against all the servants of God. deceitful is he in time of peace, and cruel in time of persecution. We must therefore be heedful, and labour with all our might, and with a singular care and diligence, to resist our cruel enemy, and such his fiery darts, as are bend against us, wherewith we may be stricken and wounded. But to leave speaking of the subtlety of Satan, the knowledge and remembrance whereof, should make us the readier to resist, I will recite the other impediments, which be a hindrance to the happy and quiet life. What a heap of evils in these our days, The grievous evils of our time. hath burst out, and overthrown in a multitude, the true tranquillity of their minds. And what a number, hath the flood of unprofitable things, disquieted and turned, from the peaceable state of their mind? One wrestleth with the disease of incontinency, and prevailing but little (striving with the deaf) doth waste his labour, to complain of the strait law of single life, and of marriage forbidden him. (Out of which fountain, undiscreetly the Prelates of Churches, do dissemble, and make, as though that exceeding great mischief did not issue and proceed, when as God, in very deed, not as a winker at such a matter, but like a judge, for an example and warning to all the world, hath subverted monasteries, and houses of Religion, making them even with the ground.) An other, doth superstition compel, to have an exceeding straight conicience, in violating any of the lest of man's inventions, neglecting the commandments of the everlasting God, and dreading him, rather as a cruel tyrant, than esteeming him as a loving father, and merciful defender. Whereof it comes, that the fear of punishment, feigneth a sacrifice, and that such as be dead, may be purged by the punishment of fire: which fire, although not being perpetual, yet (as they say) terrible: and that the said sacrifice, could deliver them from the place of torments, and raise them up to the fellowship of Saints. diversly also, is the mind of many, tossed to and fire, and drawn hither & thither, into doubtful cogitations, because they cannot determine any thing, for a certain judgement, concerning the great controversies of our faith, sprung up in this our age: which holdeth also a number of minds, in such suspense and boubt, that whither they shall fly for succour, whose aid they shall cleave unto, and finally, what is the best way to be done, they are utterly ignorant. Many also, are turned from the Gospel, partly because of the multitude of heresies, which for our sins, are brought in, and procured by false spirits: and partly by reason of the vices, which by man's own intemperance and dissolute life, are crept in: Such men being seduced from the right sense, know not how to discern betwixt the work of God, and the work of the Devil: nor with a discreet perseverance, to see the difference, how to choose, and sever the one from the other. Also, there are found many, who, being disquieted with the often change of Religion, become (in a manner) void of belief, that there is any God at all: and as though he would not well defend their cause, they yield to all ungodliness, & scarcesly (nay nor so much as scarcesly) abstain themselves from blasphemous words. Yea and the weaker sort, whose judgement is right, are so greatly appalled, when violent persecution is imminent, that they quickly depart from Christ, and stand more a feared, of them which kill the body, than of him which hath power, to judge both the body & soul to hell fire. But, of all the anguishs that do vere the soul, and disturb the mind from the right way, there can be none more greater, than the anguish of conscience, and the grievous remembrance of sins. The worm of the conscience. For there gnaweth the worm: there the fire burneth to the uttermost: there hell fire hath his beginning, and also the weeping and gnashing of teeth, which our Saviour in the Gospel, pronounceth to be reserved for the wicked sort. Often we may change our resting place, take long pilgrimages in hand, pass over desert seas, travel many countries, both on foot, and by horse: conveyed may we be, and pass into the furthest parts of the world: But our affections to lay away, ourselves to forsake, the record of our conscience to forget, and the sorrowful thinking of our wicked demeanour, to abandon and cast from us, we are not able. For the trouble of our conscience, pricketh us at home, moveth us being abroad, accompanieth us in the night, iornyeth with us, dwells in the country with us, and wheresoever we set our foot, or to what place we go, makes herself such a mate and companion, as will not be separated from us. The fables do describe, how Orestes, was tormented and vexed, with burning Torches of the furies in hell. But the life of man throughout, is full of examples, how every mans own deceit, guile, naughtiness, mischief, presumption of his own good wit and memory, is a heavy burden unto him: and how man's own evil thoughts, and remorse of his own conscience, is such a terror unto the wicked, as they become beside themselves, for the pain thereof. These are the continual and inward furies, flames, and fyrebrands to the ungracious, and rebrobate, which day and night, crave punishment for them. There is recited by Plutarch, a story worthy of remembrance, of one Bessus, who killed his father, and for a long space after, What a murder Bessus committed. hid and kept close himself: so as the crime being covertly committed, and no person privy thereto, he could never have been suspected and bewrayed, unless he had first accused himself. But as this murderer, at a certain time, went to sup among strangers, he ryfelde down with his spear, a nest of Swallows, and throwing out the young birds, trod, and pashte them under his feet. When the company that stood by, (being, as reason was, stirred to indignation, to see this thing) demanded what should be the cause, that might move him to do so cruel an act, and to destroy the birds, so familiar, and loving unto man, he answered: have they not this good while (saith he) borne false witness against me, and with their cries, accused me of my father's death? They which were present, wondering at the answer, reported his words unto the King, and so the matter being thoroughly sifted out Bessus received the punishment, which long before he had deserved. Horrible fear (as Solomon most truly judged) doth naughty and wicked life bring with it, & makes the conscience to be as great a testimony, as if a thousand witnesses were present, and the same being convicted, doth always prognosticate and look, for mischief to ensue. What fear and dread, are the consciences of naughty persons stricken with, through horrible dreams, dreadful sights, monstrous signs, and carefulness of the mind, all which, seem to be brought upon the wicked, by God's appointment, for their evil demeanour. What snares do they tangle themselves in, with what cross and persecution, do they destroy their minds, being inwardly troubled, and afflicted? Nero, after he had killed his mother (as Suetonius reporteth) could never endure the grudge of his conscience, for that wicked crime, neither immediately upon the deed done, nor at any time after: although he were encouraged with consolations, both of the soldiers, Senate, and people of Room. He confessed oftentimes, that he was persecuted by his mother's Image, and with the cruel scourgiss, & fiery whips of the furies in Hell. And moreover, by a detestable deed of the Magis, attempted to call up her spirit again, & to pacify her. It is said that Appollidor, thought with himself in a dream, how he saw his own skin pulled from him, and his members by little and little, cut away: and also that his daughters, were all their bodies over, on a light fire, turning and dancing about a circle. Hipparcus also, the son of Phylastratus, a little before his death, dreamt, that he saw blood sprinkle upon his face out of a certain piece of plate. If I should call to remembrance, the rest of the examples, which be of like sort, Paper would not suffice to continued the same. Truly an evil conscience in the mind, is like a sore in the body. It is contrived thorough default, not conveyed in by casualty. It mightily dismayeth the mind, and continually tormenteth the same, with deadly griefs of pensive remembrance. After that Alexander, that noble king, and fortunate spoiler of the world, had cruelly slain Calisthenes, and caused Clitus, Alexander delivered to be worshipped as God. his familiar, to be killed, the one, because he refused (after the Persian manner) to worship him as God, and the other, because he preferred the Acts of king Philip his father, before his, there entered into him afterward, such a sore repentance, through remorse of his sins, as hardly it scaped him, that he had not killed himself. What should I speak of Sylla, that oppressed the Romans, of Antiochus, that with wars overcame the Indes: either of which, Sylla and Antiochus died with the disease of lice. for the unhonesty of life, (which through shedding of blood, and beastly cruelty, they stained and polluted) did perish with the ugly disease of Lice, and pined away, with the grievous and defestable torment of conscience. To this number, I may refer Herod, that put james to the sword, thrust Peter in prison, and to please the jews, stirred up persecution against the Christians: But at last, being stricken by the Angel, was eaten of worms: and after grievous affliction, by the wound of his conscience, miserably gave up the ghost. I cannot here altogether pass over with silence, those which dally with God, in most grave and weighty matters: which wilfully for gain and honours sake, either resist or forsake the truth: which repeal any thing, manifestly against the word of God, and bind their consciences, Denying of Christ by oath. either to the wicked betraying, refusing, or utter denying of Christ by oath. For even as peace, by the promise of God, doth attend upon the true Israelites: (who are the constant professors and maintainers of christian piety) even so the beguylers, false working Epicures, enemies to Christ's Cross, whose belly is their God, and earthly things their study, bewitching men, Psal. 124. from believing the truth, which they resist, as jannes' and Jambres did Moses, declining also from the way of glory, and led to the desire of riches: Such doth God with the workers of iniquity, turn into their own reprobate imagination: & with a reward, worthy of such a fault, will the just judge once make recompense, unless they repent earnestly from the bottom of their heart. For, what for , Prebends, Deanryes', Benefices, bishoprics, or some other temporal commodity, they either resist or forsake Christ, or else they deal with the preaching of the Gospel, which tendeth to the salvation of our souls, as with a profane thing: and in a matter so weighty, behave themselves unfaithfully, and much like to disloyal fugitives: Or else they will ambitiously seek in the holy scripture, which way to please the vain appetites of the people, vaunting of the pregnancy of their own wit and learning, and boasting of their eloquence, and yet in time of persecution will be the first, that shall start aside, from the known truth: and so, to the great fall of the weaker sort, foully and shamefully betray the doctrine, which before they did worthily profess. But surely, they shall never escape free unpunished, for so great a contumely, wherein they go to about beguile god, and to dim his eyes (as they term it:) neither yet, They living in marvelous despair, after they had forsaken the Gospel, at length killed themselves. Look Gribalde in english. in such sort departing and forsaking the wholesome doctrine, they shall ever escape, from the hands of the living God, and his fearful majesty, whom they have dishonoured. This was felt of Latonius: this did wretched Spera, both by his words teach us, and by his example plainly lay before our eyes: if writers in their books have showed us the truth. The Apostles in the primative Church, committed such persons (by the word) to Satan, that he might have power to persecute their bodies: who, once perceiving, that neither they should have rest in their bodies, while they yet lived, neither in their spirit being departed, they might be reclaimed thereby, and so through long repentance, attain to salvation, no greater torment, nor vexation more grievous, could be imagined, then was bidden by them, which disloyally departed from Christ: being so vexed with the bitter anguish of conscience, as they had no rest, neither day nor night, so much as to breathe upon the same, or to be at any stay of quiet mind. But I will no longer stand upon the impediments and lets, which hinder the peaceable tranquillity, that all men so busily seek for. Who is he now, that if he had subdued all Nations under heaven, if he had gotten all the world in possession, would not lay aside all dominion, and willingly surrender up the empire of the world, to the intent he might quiet his afflicted conscience, and wash away the griefs and blemishes thereof, which never suffers the mind once to take breath? Let us therefore seek out, where, and from whence, that excellent quietness of the mind is to be looked for, which doth not only appease, the careful cogitations and thoughts of the conscience, but also, slakes, and keeps under, the raging affections of the same: and beside, doth make easy, and tolerable, whatsoever else doth either hurt the body, or any other outward chance that happeneth to arise. Omitting the erroneous opinions of the ignorant That Christ is the true tranquillity of the mind. which always throughout every age, as it were swallowed up a number, and led them from the right race of life: let us begin with an other kind of style: returning to Christ and his word: to the trade of a good life: the testimony of a good conscience: to speak of eternal life, and of the manifold consolation had by the Saints: Of which, I promised to entreat more at large afterward. The scriptures declare, and in plain words bear record, that jesus doth save his people from their sins. That he is the lamb of God, which takes away the sins of the world. That he is the blessed seed of Abraham, in whom all the generations of the earth should be blessed: who should break of and tread down the head of the Serpent, through whose subtlety, our first parents were alured to sin. That he is the salvation of God, from sea to sea, and to the ends of the earth: of whom all the Prophets do bear record, that under his name, every one, which put their trust of salvation in him, should receive remission of sins. That he is the mediator, spokesman, and peacemaker, between God and man, the throne of grace, the head Bishop, and high priest, to make continual intercession for us. The propitiation for the sins of the world. Our justification. The Shepherd and Curate of our souls, our hope, our life, and our resurrection. That he is that Emanuel, the father of eternal life, the Prince of peace, the son of righteousness, the light of the Gentiles. And to conclude: that he is the very Messiah, in whom be all the promises of God, even yes and Amen, whom the levitical sacrifice and old ceremonies did represent. To him, did Moses' law tend. Of him, did the Prophets before prophecy. And, even the very same, did the fathers of the people of Israel wait for: whom the Apostles, Martyrs, Confessors, and all the holy men, in their days, did believe, being showed and sent among them. Christ therefore, the reconciler of God and man, who delivered us from the curse of the law, become a curse for our sakes: and (as Paul saith to the colossians) hath put out, to them that believe, the hand writing which was against us: and the same being taken out of the way, hath fastened upon the Cross. He, for a sweet incense, hath offered up himself, an oblation, and sacrifice unto God, and by death, hath undone him for ever, that had the rule of death. He, pacified the father's wrath, not in part, but wholly and perfitly, and hath fully delivered us from the bond of sin, and taken us out of the pit of hell. He, (having conquered Satan) hath borne in token of victory, his despoiled power and principality, openly in the sight of the world. And sumptuously, and gloriously, hath this mighty conqueror of death and hell, triumphed by himself, over those, whom he hath conquered. He hath made plain the way to heaven, and ascending up on high, hath led captivity captive, and given gifts to men. He sitting in heaven, on the right hand of God the father, maketh continual intercession for us, and beareth the office of a bountiful patron, advocate, and spokesman. He daily reneweth in us, the Image and similitude of God: (which is, innocency, righteousness, and holiness,) which were lost in our first parent Adam. He (among the number of those, which were adopted by the heavenly father, to be the children of God) hath made us copartners with him, both of his name, and of his kingdom, and to be heirs of everlasting blessedness. He it is, that is the true tranquillity of the mind, and quieting of our consciences. He is the steadfast peace of the heart, and patient mitigation of our troubles. This was the same, which was showed and revealed, in a certain vision to Elyas, the charet of Israel, and the horsemen thereof (as Elizeus words be) at what time he fled to mount Horeb, for fear of jezabel. For the word of the Lord spoke unto him, that he should come out of the cave (wherein he rested all night) and to stand before the Lord in the Mount. And behold the Lord passed by, and a mighty strong wind that rend the mountains, and broke the rocks before the Lord: but the Lord was not in the wind. After the wind, there came an earth quake: but the Lord was not in the earthquake. After the earthquake, was a fire, neither yet was the Lord in the fire. And after the fire, there came a soft still voice: which, when Helias heard, he covered his face with his mantel. Why was it the Lords pleasure, to appear in a soft still voice, but to shows plainly, that he would give rest and quietness, unto such are sad and afflicted with vexation both of soul and mind: so as, in their whole heart, they seek after God, and fly only to him for help: as did this Elias, when he sat under a juniper tree in the wilderness, wishing for death. Wherefore, with this voice, the Lord in the Gospel, doth mercifully call unto him, such as are become weak through desperation, as are troubled in conscience, and laden with cares, saying: Come unto me all ye that labour, and are heavy laden, and I will refresh you. Math. 11. Learn of me, for I am meek, and humble, and ye shall find rest unto your Souls. For they, which with extreme inward fear, hearty, and with remorse of their sins, dread the pain, which they have justly deserved: and being abashed, and amazed for fear of hell fire, and of the fiends therein, do truly bewail their sins: and in this anguished mind, through conceiving of God's wrath, do humbly fly (as it were through this narrow straight, of perpetual griefs and afflictions) to the unspeakable mercy of God, through Christ, meaning to live a godly life, and ask pardon of their trespasses, and remission of their sins: from such, doth the son of God, wipe clearly away all tears: such doth he behold, with a favourable and loving countenance, and with the excellent comfort of his holy spirit, doth he pacify, and set all their hearts at ease and liberty. For that place of Esay, which saith: The spirit of the Lord be upon me, Esay. 61. Luke. 4. for the Lord hath anointed me, and sent me to preach good tidings to the poor, that I might heal those, which be contrite of heart, that I might preach deliverance unto the captive, and sight to the blind, that I might revenge the oppressed, and comfort them which be in heaviness: that in steed of Ashes, I might give them plenty of Oil of gladness: for sighing, pleasant ointment: for a mourning spirit, a rob of honour: the Evangelist expoundeth to be Christ himself. We were all by nature, the sons of wrath, and as lost sheep have gone astray, every one declining for the right trade of life, unto his own wicked ways, and forsaking God the fountain of life, and of all good things, have purchased to ourselves, misery, death, and damnation. But Christ, of his infinite mercy, left the seat of his majesty in heaven, and being sent from above, came into the world, and méekelye, of the virgin Marie, took upon him the nature of man, to the intent he might have pity upon our miserable state: to save sinners: to call that back again, which was gone astray: to seek and save, that which was lost: and to give his life for the redemption of many. Who also was wounded, and sacrificed for our faults, Esay. 53. and buffited for our sins: all which, the father laid upon him in the name of us all: 2. Cor. 1. and by his beating and stripes, made us safe and whole. This was he, who, even as he drowned Pharaoh and the Egyptians in the read sea, so by his death, he querthrew Satan, the continual enemy of mankind, and set us at liberty, being washed and made clean, through the healthful sacrament of blood and water, that ran from him. He become the wisdom of God, the righteousness; sanctification, and redemption, for us. He it is, that bore our sins upon his back on the cross: that we being dead to sin, might live to righteousness. This most sacred ground of our religion, The memory of the mystery of our redemption, is chief celebrated in the precept of the Eucharist. and reverent mystery of our redemption, is to be exercised in the hearts of every true christian, with a continual remembrance. And lest the same should be forgotten of us, Christ, left his body in the holy sacrament, and mystical banquet of his supper, which he commanded to be distributed, directly, with that perspiquitie of words, which he himself ordained and appointed, that it might effectually be a remembrance of the old offered sacrifice: and plainly, as it were with lively Image, to represent the death of our redeemer, showing perfectly, and after a sort, laying it before the eyes of the communicantes: that all the people, with meditation of so great & fearful a mystery, being godly amazed, and as it were ravished beyond themselves, should for that time, occupy themselves with nothing, nor have any other consideration in their minds, but of Christ only crucified on the Cross. The sacrament, being in this sort ministered, according to Christ's institution, might by means of the worthiness of the words, and virtue of the holy spirit, mightily work in the mind, and earnestly stir up the same: and also, might plainly before the eyes of all the people, describe Christ, paint him out, and (as Paul hath to the galatians) in a manner crucify him a new. And hereof grows that excess of saint Chrisostomes' words: Imagine (saith he) the blood of salvation flowing as it were out of the divine and unpolluted side: and that spiritual and wonderful blood, running into the Cup, to purify us: and there, the tongue tasting, to be made read and bloody: and so draw nigh, and receive it with pure lips. But although I have (as occasion did serve) recited, to what end chief, that mystical feast doth tend: which comprehendeth, & chief respecteth the declaration of the lords death: yet, that no man, lay to my charge, how I have indirectly passed over with silence, those high benefits: besides the common confession of our faith, whereby we wait for salvation of our souls, through one and the same Saviour: The benefits which ensue the right receiving & destributing of the sacrament of the Eucharist. and besides the effectual remembrance of the mystery of our redemption, which to make perfect, Christ gave his body to be slain, & his blood to be shed: I acknowledge also, in the instituting of the sacrament of the lord's supper, the singular love of God towards mankind. For he not content only to redeem us, and after that redemption, to put us in daily remembrance thereof: but he verily also, and in deed, feedeth and nourisheth the faithful, with his own lively flesh, so long as they shall live here like strangers, & aliens, and till they have made an end of this habitation. He increaseth thereby our faith, strengtheneth us to abide tribulation, confirms our hope of having eternal life, kindleth our love towards him, maintains our brotherly charity, prolongs our life, and frames the same to good order, quieteth our consciences, and (as though he forgot our sins) reconciles himself again unto us. He breedeth in our minds, thereby, spiritual pleasure and delight, draweth away our imaginations from the frailty of our bodies, and procureth us to think of immortality, and that, which is most of all, he couples and joins us to himself, mixeth us, and (as I may say) unites and incorporates us with him, in a most sure bond. Which contriving and linking one within an other, the sensible nature of man can not comprehend: Neither, how he is our head, and we his members, and flesh of his flesh, bone of his bones: nor how he dwelleth and liveth in us, and we in him. For if it be a thing to be marveled at, how we be members one of another, and man and wife may be all one flesh: how much more wonderful, is this most nigh coupling together of Christ, and us: which doth most truly, and certainly, not feignedly, colourably, or fantastically, happen unto such, as do faithfully eat this sacrament. Whereat, the divine Prophet, being held with admiration, prophesied saying: Psal. 110. The merciful and gracious Lord, hath so done his marvelous works, that they aught to be had in everlasting remembrance, he hath given meat to them that fear him. Wherefore, to this point, The apt similitude of Cyrillus. doth the similitude of Cyrillus aptly concur. Even as (saith he) if one take melted ware, and pour it to other ware, and worketh the whole together: so must it needs be, that who so receives the flesh and blood of the Lord, he be in such sort joined to him, that Christ be found in him, and he in Christ. But now, that we have been occupied, in calling to mind, the benefits which are annexed to the lords supper, being duly ministered, as it aught to be, and worthily received of the faithful: let us return to the matter, which we have in hand, (that is to say) to the great mystery of our salvation, and redemption: through remembrance whereof, there groweth peace of conscience, and tranquillity of mind. Whereby, though the Devil put us in fear, the world disquiet us, and the flesh provoke us, yet the same remaineth still in perpetual quietness, & security. Thence cometh it, that the multitude of sins, and greatness of them, do not debar us the way to God's mercy: nor the abiding in sin for a season, utterly take away all hope of forgiveness. From thence springeth our love that we have towards God, which spared not his own Son: but for all our sakes gave him to death, and with him gave us all good things. Thence riseth that deep mindfulness of God's benefits, in that he adopted us to be his own children: and for this benefit, continual thanks is to be celebrated of all the faithful. There is nothing in all the world, that at such time, as we are meditating upon Christ, can once pierce our conscience: much less drive it to desperation: were it for committing the greatest sin of all other. For if transgressing of the law, brings terror unto us: It helpeth again to remember, that Christ hath redeemed us from the curse of the law. If sin trouble us: we are recomforted, in that Christ, not only remitted to the debtor ten thousand talents, which aught a great deal: forgave Peter, that had grievously offended him: pardoned the Thief, who had long continued in sin: but also, by his own blood, washed us clean from all sin. If death grieve us: Christ is become both our life, and resurrection. If the wrath of God make us pensive: by Christ are we reconciled unto God. If hell fire fear us: Christ by conquering of Hell, hath opened the gates of heaven. Purgatory If the fire of Purgatory disquiet our minds: Christ for the sins of mankind, hath satisfied God: and the punishment, which by God's justice, was done unto us, he himself hath abidden it, and hath not only delivered us from the offence itself, but also, from the pain due for the same. For otherwise, how should either they, which be justified by their faith, be at peace with God, (when as peace may in no wise be conversant with fear of punishment) if they should be in perplexity, for fear of greater punishment. Either else, how should the Saints, receive here the full forgiveness of sins, if they should be recompensed with pain, due for sin, in an other world, being departed out of this life. Wherefore, the holy fathers (and that consonant to the scriptures) were of the opinion, that all remission of sins, is here in this life: yea, and so fully, as no part thereof, Cyprian in his treatise against De metrianus. is differred till any other life to come. For so writeth blessed Cyprian: Here is (saith he) the soul either lost or saved. Here do we provide for eternal salvation, for the worshipping of God, and for the fruit of faith. Neither let any man's sins or years, be a hindrance to him, from the attainment of salvation. To him, that hath as yet any being in this life, there is no repentance to late. To mercy the way is open, and free access is thereunto, for such as seek and understand the truth. But when we are departed from hence, then is there no place of repentance, nor any satisfaction to be made. And of the same opinion was Ambrose, S. Ambrose and other godly writers, which were exercised in the holy scriptures, & did set forth treatyes and interpretations upon the same. The Lord increase the faith of many, and give them a better mind, that they may truly believe in the son of God, and earnestly repent, from the bottom of their heart: who in their words profess christian religion, but nevertheless, in their deeds, kick, and spurn against the Gospel, and deny the same, set forth to so godly a purpose. Who count the blood of the Testament, but a prohpane thing, and reproachfully use the spirit of grace. Who although they do not openly scorn this holy mystery, which we have so much entreated of, yet they do not reverently embrace the same, and with such fear and dread as they aught to do. In the days of Paul, Christ was to the jews, an occasion of fall: but to the Gentiles, a mere foolishness. In our days, Christ is no less wonderfully sprung up again, than in old time, he was borne and bred at Beathlem in jury: Nor no less revived, nilling the adversaries, then, when he rose up again man earthquake, the Sepulker being close shut. I am a feared, lest Satan, the flesh, and the world, do drive a number, to be so perverse, as Christ becometh unsavoury to them, & that they cannot taste how sweet the lord is, and how plentifully the stream of the River, makes glad the city of God. A sensible person, cannot so much as dream, what the joy of the Children of God is: and how day and night, without intermission, they sing, lifting up their voices, and giving thanks unto the Lord their God. Rightly do we attribute unto Christ, that he will ease and refresh our souls: and will not only discharge, revenge, and set at liberty, them which be captivated with the tyranny of Satan, but also will lead the very same captivity captive: Although our troubled consciences, many times, are more grievously dashed with terror of the law, than they be appeased with comfort of the Gospel of peace. Of very right also, do we impute it to his bountifulness, that he is the remedy of our wounds, the rest of our afflicted consciences, and the true tranquillity of our mind. This we know by the word of God, Comfort taken by the word of God. which is the light of our eyes, and the lantern to our feet: wherein as we live, so aught we continually to be occupied therein, both day and night, for the finding out of such things, as may further us to the attainment of blessedness, to the government of our life, to the comfort of our soul, and the abandoning of cares from us. How often in the holy scriptures, are they pronounced blessed, which be diligent hearers and readers of this word, if upon the same, they amend their manners, and apply the actions of their life to the will of God? as for example. Luke. 11. Blessed are they that hear the word of God and keep the same. Blessed are the undefiled in the way, Psal. 119. and that walk in the law of the Lord. Blessed are they that search his testimonies: Psal. 1. they seek him with their whole heart. Blessed is the man, whose delight is in the law of the Lord, and in his law will exercise himself, both day and night. And is not he of very right to be counted blessed, that hath altogether vowed himself, to become God's servant: in whose heart, is hidden the law of his Lord? when as both things above, and things beneath, are put under him, Deut. 28: Levit. 26. and serve him? For the evils, which so many ways, so oftentimes light upon us, happen for no other cause, then for that we addict not ourselves (as meet we should) unto the will of our Creator. Moreover, the Apostle doth prudently commend unto us, the holy scripture, and doth very well kindle our minds, to the study thereof, by these words: 2. Tim. 3. All scripture (saith he) given by inspiration from God, is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God, may be perfect, & prepared to all good works. And again: Rom. 15. What so ever is written, the same is written for our learning, that we through patience and comfort of the Scriptures, might have hope. For we, as it were in the mids of the sea, are tossed: and fast bound, will we or nill we, to an innumerable sort of sins. Chrisosteme in the third sermon of Lazarus. We stand continually in battle, and very often bear away the worst. We are besieged about in all places, and the darts fly about us on every side: as well, through diversity of occasions, as for the necessity itself, of cares, troubles, griefs, boastings, and swellings. Also we are so tossed, as we were in the mids of waves, so drawn hither and thither with variable and divers cogitations, so shaken with storms of temptation, and so often conquered and overthrown in the conflict, that we have always need, of often and continual consolation out of the Scriptures: and because we receive wounds every day, therefore to seek for medicine and remedy every day, out of the same. Artificers, whatsoever they take in hand to make, they perform the thing with such instruments, as they have: And we, if our minds be corrupted & decayed, amend and repair the same, by the scriptures of the Apostles and Prophets, and whatsoever else is given by inspiration from God: and if it fall in decay, we renew it again thereby. They by their Art, only add a certain fashion to things: but to change the very matter whereon they work, as of silver to make gold, they are not able. But we show, and bring to pass a greater matter. For we change the vessel of wood into gold: 2. Tim. 2. Whereof S. Paul witnessing, saith: In a great house, are not only vessels of gold and silver, but also of wood and earth: if any man therefore purge himself from all these, he shall be a vessel sanctified to honour. They which devil in kings houses, wherein armour is laid, are so well fortified, as neither thieves nor housebreakers, nor any other wicked rout, dare set upon that house. Even so, wheresoever the spiritual books remain, from thence is all the Devils force expelled, and into those inhabitants, is entered a great comfort. If we offend in any thing forbidden us, the very sight of those books strikes our consciences, frays us from sin, and makes us to abandon our evil purpose. And if we persist in holiness, therein we become more firm and steadfast through them: and by laying hold upon the Gospel, we settle our mind, leading it away from worldly business, and thereby, diligently cleanse our life being void of godliness. The Philosophers, Rhetricians, and Ethnic writers, desiring to be had in admiration, did but shadow in a certain dark sense, the secret things of their wisdom. But the Apostles and Prophets, as universal teachers of the world, have put things in writing, so plainly and manifestly, as by reading only, they may be learned. Who, hearing, that happy are the meek, the merciful, and so forth with the rest, will desire any schoolmaster to interpret the same? But if in things which be more secret, thou shalt not perhaps found an instructor, and wilt bestow the more earnest study therein: God, seeing thy diligence, and not despising thy care and vigilancy, no doubt will open the thing to thee which thou seekest for. Remember the Eunuch, in the eight of the Acts, who by reading, obtained a guide. God, which knew the ready inclination of his mind, embraced his endeavour, and sent him (by and by) an expounder. A great defence against sin, is the reading of the scriptures: but a great dangerous ruin, and a deep dungeon of blindness, is want of knowledge of the scriptures: and to know nothing of God's law, is a great lack of salvation. For that is it, which hath bred heresies, brought in filthy life, and turned all upsy-down. For it cannot be, that often and heedful reading, should bring no fruit with it. This excellent exhortation of S. Chrysostome (who for his godly eloquence, obtained the surname of golden mouthed) did blessed Gregory, and saint Augustine imitate and follow: who, aptly, conveniently, plainly, and excellently well, do set forth with due praise, the most heavenly word of the Scriptures. That mind (say they) is an enemy to this doctrine of ours, which either in going astray, knoweth not the same to be wholesome, or else being sick, doth loath medicine. For the very phrase of speech which the scriptures useth, Gregory in an Epistle to bishop Lean. hath the way to nurse her little ones abroad, and to preserve them in private, and also how to occupy their minds, with admiration of high mysteries. It is a River (as I may term it) even and deep, wherein both the Olyphant may swim, Augustine in the third Epistle to Voluscanus. and the Lamb may walk, and it containeth things, both plain and evident. It talketh like a familiar friend to the heart, both of the learned and unlearned. It lieth hid in mysteries. It sets not forth itself with haughty communication, and thereunto the slack and unlearned mind (as poor to the rich) dare not approach. But it inviteth all men, with an humble speech. Not only It feedeth them, with apparent and known truth, but also It exerciseth them in secret verity, setting that abroad to the world, which it hath in secret store. But lest those things, which be plain, should be contemned, those secret things again are desired: being desired, are after a sort renewed, and being renewed, are sweetly signified what they be. By the Scriptures, both wits which be evil, are wholesomely amended: which be small, are cherifed: and which be great, are rejoiced. For the word of God knoweth faith, when it first groweth, when it comes to ripe years, when it is brought to full perfection: and when it draweth to old age again, it nourisheth the same with gentle and wholesome food. Other things, have not so much relation, to their age, time, and place. The study hereof nourisheth our tender age, and informers us in all godliness: It bridleth and keepeth in our lassivious youth, delighteth our age, endueth us with the sweet hope of immortality, and encourageth us to be of a joyful mind, to the uttermost end of our life. It instructeth us when we be in prosperity, fears and restrains us from pride and presumption, gives us comfort and secure in time of adversity, delights us at home, and keeps us in our duty abroad. It calls to our remembrance, the shortness of life, and that death approacheth every hour. It tells us of the judgement of God, and how there is a hell, a pit of darkness & a fire that shall never be extinguished. And besides these, It showeth us of an innumerable sort of God's benefits: as, of the cross of Christ, of the holy ghost abiding in us, of the angels appointed by God for our safeguard, and of the joys of the kingdom of heaven. Whereby we aught at all times, to be revoked from our wickedness, and to be stirred up to do every thing which is good and righteous. Last of all, Saint hierom's opinion. Drigin in a certain Homely. we eat the flesh of the Lord, and drink his blood, not all only in the holy mysteries, but also by reading of the scriptures: whereby we are delighted and refreshed with inost sweet taste of eternal life, and with an unspeakable joy. Here now it cometh very well to mind, How the conscience may be quieted in time of contention about Religion. to consider how the christian conscience may be quieted in these dangerous times: wherein, not without need, by reason of those errors which have crept in, they deal in questions, which concern the high mysteries of Christian religion. And to one man this way, and to an other that way, and to every man his own way, appears best. Many cry out, saying: ask council of the Church: That cannot err, for it is governed by the holy ghost. If thou be disquieted in thy mind, hear her voice, embrace her judgement, and it will shake of all scruple of thy conscience. But if a man should freely and sincerely demand of me, what I thought best to be done herein: I would council him, first of all, (which I deem to be the right and wiser way, and more agraeable to the Scriptures) that in such a dangerous time, he chief follow the council of the divine Prophet Esay: who crieth out, that they rather should have recourse to the law and to the witness. For if they shall not speak agreeable unto this word, there shall no morning light appears to them: but being all environed with darkness, they shall fall at once, be hardened and perish with hunger. The holy prophet well remembered, the commandment, that God in the. xtj. of deuteronomy gave the children of Israel: you shall not every one of you, do that which seemeth right in your own eyes: but the same which I command you to do, that only do unto the Lord, neither adding nor diminishing any thing. Let us hear the voice of our saviour: john. 5. Search the Scriptures (saith he) etc. they are the same that testify of me. Acts. 17. Let us follow the example of those, which were converted unto Christ in the beginning, when the church first sprung up: who examined the doctrine of the Apostles, by the Scriptures, and out of them, searched forth thoroughly the preaching of the Apostles, whether it were true or no. The same way, whereof I have now given advertisement, I judge meet among other things, that the lovers of the truth should chief do. Thus, did Chrysostome advise us. And faint Jerome also, by the words of the Prophet, gathers, and foreshows, that the people in the end of the world, should no less do of their own accord, whose words although they be somewhat long, yet because they have very great relation to the matter, I will recite them in this place. When ye shall see (saith he) the abomination of desolation standing in the holy place, Chrysostom's prophecy of this our age, upon the. 24. of of Matthew Antichrist in the church. (as much to say, as wicked herifie, which is the host of Antichrist, standing in holy places of the Church) at those days, let them which be in jewrie, fly unto the Mountains, that is: let them which be of Christianity, repair to the scriptures. For even as a true jew (as saint Paul saith) is a Christian, not he which is a jew outwardly, Rom. 1. but he which is a jew inwardly in the heart: so true jury is christianity, under which name, is to be understand confessing: And by the Mountains, are signified, the scripture of the Apostles and Prophets. Of which, it is said: wonderfully dost thou give light from thy holy hill. And again, speaking of the Church: Psal. 6. Her foundation (saith he) is laid upon the holy hills. And why doth he will all Christians at this time, to repair to the scriptures? Because never to this very day, since heresies have entered into those Churches, there could be any proof of true Christianity: nor any other refuge can there be for the Christians, which would know the truth of the faith, but to the scriptures of God. Wherefore? No refuge but to the scriptures. because very heresies themselves, (in show of words) have all those things, which are peculiar to Christ in the truth: aswell churches, as the godly scriptures themselves: Bishops, and other orders, of Church men: Baptism, the Eucharist, and all the rest: and finally even Christ himself. Whosoever therefore, is willing to know which is the true Church of Christ, how shall he know the same in such a confusion of likenesses, but all only by the scriptures: even as in times past, they were known by signs and tokens, who were the true Christians, and who were the false. But now the working by miracles, is all taken away: and it is spied rather to be a trade among those which be false Christians. Miracles chiefly wrought among false Christians. He therefore, that will learn which is the true Church of Christ, how shall he know, but all only by the scriptures. The Lord therefore, knowing what a great confusion of things, would happen in the latter days, willeth the Christians which be in Christianity, and would understand a sertentie of the true faith, that they should fly to no other thing, than to the Scriptures. For else, if they have respect to other matters, they shall fall and perish, not understanding which is the true Church. For the Devil, which could not with divers afflictions overcome the saints, being overcome in his own cruelty, armed himself with deceit, and under the name of Christ and the Prophets, attempted to seduce them, saying by his Ministers: Behold here is Christ, which is the Church: Behold there is Christ, which is the Church. For the false Preachers of the truth, do the very same things in dissimulation, which the faithful do in the truth. For they study chastity, they celebrated fasting, they do alms deeds, and fulfil all ecclesiastical rules. And do they not seem to be great matters, to seduce and lead men from the right way, when thou seest the Devil work the works of God? Thus far Saint Chrysostome in his Commentaries upon Matthew: which if they be not Chrysostom's: yet are they the doings of some other learned and eloquent man, one so exercised in the Scriptures as (in Erasmus opinion) his judgement in this point, need not give place to Chrysostome. And Saint Hierome, S. Hierom upon Nahum. writing upon the third Chapter of the Prophet Nahum, foreshoweth most truly, that it would come to pass in the end of the world, when as the Pastors being sleepy, and secure in idleness: the people should seek after the scriptures of their own accord. For woe be to them (saith he) which be schoolmasters of perverse doctrine in Ninive. And aptly is it said to them: Thy Pastors have slumbered, for to sleep have they betaken their eyes, and their eye lids to slumber. And therefore, being brought a sleep by the King of Assyrians, they have not found a place for the Lord, nor a tabernacle for the God of jacob. They have not heard of Ephraim the fruitful church, nor have found out the thick woods. For the King of Assyrians knoweth, that he cannot beguile the sheep, unless he first rock the pastors a sleep. It is always the devils practice, to bring a sleep vigilant minds. And moreover, in the passion of our Lord, he filled the Apostles eyes with deadly sleep, Whom, our Saviour waking, said unto them: watch and pray, that you enter not into temptation. And again: Mark 14. that I say unto you, I say unto all, watch. And because he seizeth not at any time to bring a sleep those which be watchful, how many soever they can beguile, and entice to sloth, with the fair flattering, and deadly tune of the Marmaide: The word of God raiseth them up, saying: rise thou that sleepest, and lift up thy sefe, and Christ will lighten thee. That the people themselves in the end of the world shall seek for the scriptures. In the coming therefore of Christ, and his word, and ecclesiastical doctrine, and at the consummation of Ninive, sometime the beautiful harlot: the people, which before were brought a sleep under their teachers, shall be wakened, and shall make haste to go to the mountains of the scripture: and there they shall find the hills, Moses and jesus the son of Nave, and the hills of the Prophets and Apostles, together with the evangelical doctrine, and hill of the new testament. And when they have fled for succour to these mountains, and have been occupied in the reading of these hills: If they shall find none to instruct them (because the harvest is great and the labourers but few) yet shall both their study be well allowed, because they fled to the mountains, and the masters for their parts blamed by reason of their sluggishness. For he brought them in, but there was none to receive them. Wherefore, they that be studious, and desirous of the truth, first of all, must here the word of God: even the very same word, which Adam, Abraham, the fathers, and Prophets: and finally, that the gentiles and whosoever else in the universal world, which through belief obtained salvation, did here. This word, as it was revealed to the fathers, so the will of God makes it known unto us, by express declaration in Books: Whereunto if we give no credit, neither will we believe, Luke. 16. if one shall rise again from the dead. With this word, is the Church of God made and ordained: The word, of greater authority than the Church. and the same is builded upon the rock Christ, who is the foundation and precious stone thereof. For take away the scriptures of the Church, and thou shalt also take the Church quite away. For even as the Church, did neither found nor make any certain or undoubted scripture, but received it in old time with great reverence: (being erected before by the holy ghost, the author thereof, and derived from Christ and his Apostles, by perpetual succession into all Churches) and after she had received the same, allowed it: which being allowed, circumspectly kept it for the instructing of every age: so did she specially take care, that nothing under the name of Scripture, which did bear no certain sign of scripture, should be allowed in it: ye & that if an Angel in heaven, The Church & her office. should preach any other Gospel, condemned, him accursed. This one, holy, catholic, Galat. 1 and apostolic Church, that is: which is governed by the scripture of the Apostles and Prophets, doth sever (after the example of Paul) and set apart, those things whereof It hath no commandment by God, from the excellent precepts of Christ, making a great difference between them: to the intent it may will the things which be of Christ, to remain univolate, and suffer nothing contrary thereunto, to be admitted. But those matters, which be of the churches own constitution, although they be sound, (and the spirit being author of them, are set forth amongst us) yet It leaveth them at such liberty, as testifying in plain terms, that it would none to cast any doubts, in those things, whereof they have no express commandment from God. Whatsoever things It findeth in the holy Scripture, which contain the law of the Lord, and doctrine of faith, perfected and thoroughly finished, above the rest, without any sticking, It commends, allows, receives, and esteems: and also reverenceth all things therein, without choice and election: shunning, all that may be, the crime of new devise, that most vainly might be laid to her charge. In assuring her judgement, It accounteth none more wiser, than Christ, more holy than the Apostles, nor more ancient than the primative Church. And next after these, It placeth the monuments of such as teach things, concerning the religion of Christ, and innocency of life: but alloweth nothing without judgement, and without diligent examination thereof, with the law of God. Whereupon It compelled Augustine, August. in an Epistle to Hierom. her most serviceable child, to set forth this confession following. I confess to thy charity (saith he) that I have learned to attribute this fear & reverence, Only the canonical Authors can not err. only to those books of the holy scriptures which are now called Canonical: so as I steadfastly believe, that none of the Authors of them have erred in writing. And if I shall find any thing in those books, which may seem contrary unto the truth, I will make no doubt, but that either the book is faulty, or that the interpreter hath not followed the matter, as it is spoken or else, that I myself understand not the same. Other Authors also I reed in such sort, as how great a port soever they bear of holiness and learning, I may not therefore think them true, because such was their opinion, but for that they could, either by those Canonical books, or else by good probable reason persuade me in a thing that swerveth not from the truth. Wherefore, if we make the scripture subject to the judgement of men: we therewithal disannul the doctrine of most holy men. For it is not the word of God, but the word of men, that is governed after the opinion of men. But this is that holy sacred treasure of the Church, this is that excellent consolation of faith, that high and steadfast knowledge of life: that the Scripture being planted not by men, nor in the hand of men, but by God in the hand of God, through his son jesus, authorized by the holy Ghost, was delivered to the Church, and by the same Church, published and set forth to the instruction of all posterities. Wherefore, such as be members of the church, do not attribute to themselves any authority against their head jesus Christ: but being subjects to their head, as meek sheep, give ear to no other voice, then to their own pastor, to whom they own their faith, conscience, and subjection: and the same, as the voice of Christ, do acknowledge, here, and follow, from whence soever it be uttered, and whatsoever thing it commandeth, that is righteous and just to be done. For by judging of wholesome doctrine, they know also the contrary, making a difference between them, that it, which is sound, right, and lawful, may be allowed, (according to the saying: Prove all, take the best) and things contrary and strange thereunto, may be rejected and disproved. The judgement, wherewith we discern, approve, instruct, and reprove, must be supported with knowledge. Exercise of the spirit of faith in the word of god. Knowledge, springeth chief by exercise of the spirit of faith, in the word of God. Whereby with a sensible understanding, we sincerely accord those places together (which appear contrary) to a likeness and resemblance in themselves, according to the proportion of our faith. We way the beginning, with that which followeth: and by diligent comparing every thing in itself, we endeavour to attain to that knowledge of the lords meaning. For this cause, 1. Tim. 4. Paul moveth Timothe, that he continually exercise himself, in reading, exhortation, and teaching. These things (saith he) exercise, in these remain, that thy profiting may be known in all things. The difference between spirits. Hereby we find out the difference between the spirit of truth, and the spirit of error: that whereas the spirit of Christ, searcheth and seeketh for nothing, but the glory of God, joined with the care and safety of our neighbour: contrariwise, the other being set on and inflamed, with the love of itself, with ambition, covetousness, pride, revenge, tyranny, & the immoderate love, of things private: defileth, polluteth, and corrupteth all things: so wresteth and turneth the scripture, from the sense and meaning thereof, as it can by a counterfeit way, seem to defend and maintain the very same thing, which it doth repugn and stand against. By this reading and exercise, the traditions of the godly, (which of right we call the holy seed) being taught, may both cause a man to take heed to himself, and by reclaiming of himself, may convince errors: which, Christ prophesied, should be so great, and abundant, before his latter coming, that he doubted whether the son of man at his coming, should found faith upon the earth: & showed before, that the verse elect (if it were possible) should be deceived by them. But first, since in vain we spend our labour in this matter, unless God by his holy spirit, expel the blindness from our minds, as one might the scale from our eyes, and through his coniming, take away our natural blindness, making things plain and manifest: and by this key, open and unlock unto us his secret will and pleasure: we must (besides the reading of the holy Scriptures, which the Church hath, as the one and only guide and ground of her faith in Christ: and besides the exercise of the spirit of faith in the word of God, whereby we aspire & attain to the knowledge of discerning of spirits) we must, I say, have recourse to prayer also, and often, Often and fervent prayer. and earnestly call upon God almighty, and crave his aid in this manner. Give me understanding (O Lord:) lead me in the paths of thy commandments: Incline my heart unto thy testimonies. endeavour to help others. Open thou mine eyes, that I may see the wonderful things of thy law. If the Lord shall make plain and manifest his will unto us, and being so manifested, shall appoint us to report the same t● others, and to declare it to the ignorant and unlearned: we must also pray with the Prophet, that it may be available to them, and that it slip not out of their memory, but take good root within their hearts. Upon which endeavour of helping and persuading others, that prayer of Esay proceeded: Bind fast thy testimonies (O Lord) make sure thy laws within my disciples. Earnest endeavour of amendment. Also, we must purpose and determine with ourselves, earnestly to correct and amend our life. For otherwise the ungodly reader or preacher, that with a perverse and crooked mind expoundeth the scriptures, and nevertheless, persisteth still in his wickedness, shall hear what God hath spoken to the sinner: Why dost thou (saith he) set forth my laws, and takest my covenant in thy mouth, when as thou hatest to be reformed, and dost cast my words behind thee. Great submission, Reverence and humility towards God's word. reverence, and meekness, must be had in exercising and using of the word of God. For God hath a favour to such as tremble and quake at his sayings: and gently he beholdeth him that is of an humble and contrite spirit. The Publican, that struck his breast, and the Centurion, that said, he was not worthy to have the Lord enter into his house: these enter by the door into the sheepfold. The Pharisie boasting of his merits, and climbing by an other way, after high matters, entered not in but fell, & for his pride and arrogant boldness, was cast down headlong: when as the other, for their true humility & submission, were greatly magnified. We must submit our neck under the yoke of Christ, that we may show ourselves as Disciples in following our master: who like a true Shepherd hath pledged his life for his flock, and hath yielded himself, to the most vile & contemptuous death of the cross. It followeth, that by humble and lowly estimation of ourselves, we shall show the mistrust we have in our own strength, we will crave without feigning for the assistance of God, and wholly yield ourselves to the rule and government of his grace. By which means, we may acknowledge the true voice, of the true shepherd, more than either the Ox that knoweth his Lord, or the Ass, his masters stable. Rightly therefore, the ancient holy Fathers, preferred this virtue in Christian piety, above others. Well and eligantly did Saint Barnard, set it before virginity, An excellent comparison between the virginity, and humility. in this manner of comparison: Virginity (saith he) is a commendable virtue, but more necessary is humility. The one is counseled to be kept: the other is commanded to be had. To the one thou art called: to the other thou art forced. Of the first it is said, he that can compass it let him do: of the latter it is spoken, unless a man become as one of these little ones, he shall not enter into the kingdom of heaven. The one therefore is recompensed: the other is demanded at our hands. Thou mayst without virginity be saved: without humility, thou canst not. Where lamentation is made for virginity lost, there can humility pacify again. Without humility (I dare take upon me to say) that the virginity of Mary, had not been so acceptable. Upon whom (saith the word) shall my spirit rest? upon the humble and peaceable (he saith) not upon the virgin, so showeth Marie her own self: He regarded the lowliness of his handmaiden. Although she pleased for her virginity, yet she conceived for her humility. How appears that? even because her humility doubtless brought to pass that her virginity was so liked of. Virginity (truly) is not with every one: but with far fewer is humility joined with virginity. If thou canst not but wonder at the virginity in Marie, endeavour to follow her humility, and it is sufficient for thee. But if thou be a virgin, and have also the grace of humility, thou art great, whosoever thou be. Hitherto Barnard. Moreover, to come by the pure knowledge of the Scriptures, we must bend ourselves very much to charity: unto the which, How needful is charity to the scripture. we aught to have a special regard. For else, knowledge maketh men haughty, when on the contrary part, charity edifieth. The Apostle willeth us, that we seek to excel unto edifying. For if we have all knowledge, and have no charity, we are nothing. Add moreover to the knowledge of the Scriptures, that we must forsake the world, with her pomps and flatteries. We must resist Satan, with his crafts and fiery darts. We must not incline ourselves to surfeiting, drunkenness, and the pleasures of this life: but repugn the motions of the flesh. We must be diligent in our vocation, use abstinence, and live blameless in our life. And from thence proceeds the promise: that who so doth his will, the same shall perceive by the doctrine, whose it is. And again: Blessed be the clean in heart, for they shall see God. And lastly, to the knowledge hereof: In so holy a work, we must avoid disputations, which be ungodly, and done out of due time. Whereof if any question shall arise, (to follow the council of Gregory Nazianzen that excellent divine) let us purge the mind from all vice, and put of, or at leastwise endeavour to put of from our bodies all provocation to evil. A pretty similitude of Gregory Nazianzen, in the first book of divinity. For as the sight of him that is blear eide (saith he) is hurt by looking against the Sun: like so it is very dangerous, to handle a thing that is pure with hands unwashed: and a man not to purge himself, that he may become a vessel sanctified to honour, meet for the uses of the Lord, and prepared to all good works. 2. Timo. 2. Moreover, these mysteries, must not at all times, nor in all places, nor of every one be used: But at such time, as we be void of cares of this life, and have not our mind drawn hither and thither, with cogitations of this world: lest we mingle Balm with Dirt. And among those only must it be done, who be studious, and desirous to learn: not with such, as sport, dally, and trifle in weighty matters, and for boast of their learning, wit, and eloquence, make disputation hereof, amidst their vain pleasures. The bounds also how far we must entreat of, aught to be considered, & so far must we determine to go, as the capacity of our wit will serve: and no farther, than the hearers shall be able to bear away. For, as a boistous noise, or hedious sound, grieveth the héering: over abundance of meat, noyeth the stomach: grievous burdens, the bearer: continual rain, the earth: and overmuch of any thing, is noisome and hurtful: so do difficult questions, quickly overcharge weak and mean wits. I do not discourage any, from reading of Scriptures, (which thing I think as necessary for the safety of the soul, as breath for the life of the body) but I revoke them from disputation, not from that which is godly, but from the immoderate, and intempestine manner thereof. We may not sing the Lords song in a strange land, that is to say: not every where, and where it is not lawful to be done. To much Honey cloyeth the stomach. The winter flower cometh out of season. It beseemeth not a woman, to wear the garment of a man, nor yet a man, a woman's garment .. Mourning cannot beseem the place of marriage: nor mirth the time of funeral. If in every thing, that which chiefly pertaineth unto it, best becometh the same: how much more than doth it so in the use of the Scriptures. We must not run a head, as if we were wild Colts, which can neither suffer the bridle, nor away with their Rider. We must not decline on this side, lest we return to Egypt, nor on the other side, lest we be carried into Babylon: but ever love to be reading, and always exercising the law of God, both night and day, at morning, evening, and noontide: from bed, to rising again: while we be in the way: and in all our business: Oftentimes among godly men, after the example of the two disciples, going to Emaus: continually must we be talking with jesus, both by the way, and in every place, evermore glorifying God. Furthermore, the evils, which by reason of sin, are brought into the world, aught neither to quail our mind, Evils imputed to God's word, must not discourage us from loving and defending the same. nor yet fray us from constantness, that thereby, we should the less firmly, repose ourselves in the known truth. And let us resolve within ourselves, that the same is the heavenly doctrine, which the son of God taught: the Apostles, Evangelists, and Prophets, by inspiration of the holy ghost, comprehended in writing, and which the church of Christ hath faithfully kept. Who after she had so grievously bidden, that her Pastors were sléepers, and that preaching was intermitted, and so long lay hid: at the last, when the same revived again, she acknowledged it, and received it with longing, and as it were with embracing arms. It is no new and strange thing, that the word of God, and true religion, should be counted the cause of miseries, misfortunes, calamities, tumults, commotions, and of private and public destructions. jere. 44. The people which were in Egypt, being given to Idolatry: in their answer which they made to jeremy, alleged, that the misery and scarcenesss, which they were in, was, because they had seized to burn incense, to the Queen of heaven, and to offer Sacrifice unto her: & for that they had turned to the true God, even their own God. 3. King. 18. Achab complained that the kingdom of Israel was troubled about Helias. The land could not abide the words, nor bear the sayings of Amos. Amos. 4. The preaching of Amos was cause of all their disquietness. Paul with the Authors of his turmoil, disturb the whole world. It comes to pass also oftentimes, that the true preacher of the Gospel, together with the truth itself of the Gospel, is made the very outcast, and curse of the world. In the old time, when Christ's religion first grew up, 1. Cor. 4. all evils, were so whole imputed thereunto, that it become a common proverb among the romans: Doth there lack rain? the Christians are cause thereof. Verily, the Ethnics in times past, transferred the common misfortunes, which chance in man's life, to the envy of Christians, and judged them to be cause, of all public destruction, and discommodities of the people. Which most fond opinion, both Cyprian in a few words to Demetrian, doth reprehend, and Tertulian, in these few lines ensuing, describeth. A pretty quip of Tertuliau. If Tiber (saith he) run over the walls, if Nilus doth not overflow the fields, if the heavens stand still, if the earth move, if pestilence and famine come upon men: they cry out by and by away with the Christians, to the Lions with them. Yea, & those also which were learned, and brought up in liberal sciences, to the intent, they might make the ignorant more cruel towards the Christians, dissembled their knowledge, & affirmed to the people, that the destructions & miseries, whereby it was expedient, that by spaces appointed, both of times & places, mankind should be tormented, happened by means of the christian name: and because the same was spread abroad, with so wondered fame and renown, to the defacing of their Gods. Whereupon that wicked Porphirius, conjectured that the worshipping of Christ, was cause of the plague, August, in his second book de civitate dei. that so long reigned in his time: and for that Aesculapius, and the rest of their Gods, which should have succoured them, were neglected. Wherefore, it is no marvel, if the very same thing happen to the heavenly doctrine, in these days (since now it reviveth again) which chanced in the old time, even when the same first sprung and increaste. Besides this also, The multitude of heresies reigning abroad, must not dissuade us from reading of scriptures. the multitude of heresies, that by cruel spirits are raised up here and there, aught nothing at all, to seduce us from the right faith: nor so much prevail, as they should make us refuse to hear the voice of Christ, spread abroad in every place, by the true preachers of the Gospel, and to suffer ourselves willingly to be blinded with errors. For it is no marvel (as after the appearing of the Sun, so many stinging flies, and venimed worms ensue the same) if, at the preaching of the Gospel, a number of monstrous follies, and damnable errors, accompany the same. When as, among the good seed, that the son of man shall sow, the envious man, (which is the Devil) will mingle cockle. And even in the Apostles time, these errors appeared no less hurtful, than now in our age. john the Evangelist (by Saint Jerome's opinion) at the request of the Bishops of Asia, last of all, wrote his Gospel against Cerinthus (of whom came the Cerinthians, which said, that the world was made by Angels) and against other heretics: but especially, against the sect of the Hebionites, who affirmed, that christ was not before Mary. Whereupon, he was compelled to set forth his divine nativity. He testifieth also of the Nicholaitans, Apoc. 2. who allowed the copulation of women. What a travail sustained Saint Paul against those of Corinthe, 1. Cor. 1●. which denied the resurrection of the dead, and mingling the shadows of Moses' law, with the purity of the Gospel, drew back the galatians, to the jewish opinion? How earnestly doth he command Tymothe, that he pass over the unghostly vanities of voices: & brings into his remembrance the heresy of Hymeneus, and Philetus, which erred: saying, the resurrection was already past, and destroyed the faith of many. There hath been no age, void of such, as contended against the true doctrine, and that resisted the godly teachers of the same. Which thing may appear by jannes' and Jambres, which repugned Moses: The Priests of Ball, that stood against Helias in Phalestyne: The false Prophets, which stood against jeremy and Mycheas: The Scribes, Pharisees, and high Priests, against Christ: and the jews, false brethren, and worshippers of Idols, which withstood the Apostles. Furthermore, Dissolute life and other evils not to be imputed to the word of God. the blame of dissolute life, as well as of heresies, and when true religion is contemned, or else not so esteemed as it aught to be, should be imputed to the naughtiness of men themselves, and unto the Devil, and not unto the heavenly doctrine. For wheresoever Christ beginneth to be sincerely preached, there Satan taketh no rest, but pours forth all the force of his subtle wit: moveth & molesteth the people: whatsoever thing is in the earth, the beareth any show of credit, to contend against the kingdom of Christ, the same exciteth and stirreth he up, by his subtle persuasions. As if there be sedition stirred up any where: If the people shake off the yoke of obedience, and live at their own will and liberty: If there be no reverent estimation of laws: If great men, oppress the poor: If young men, be not obedient to their elders, children to their parents, servants to their masters, subjects to their kings: If the people wax dull and slothful, in the true worshipping of God: If the greater part, do cast from them the fear of God: All these things, and such other, he findeth means that they be ascribed to the Gospel, and to the true preachers of the same: that he may 'cause men, which attribute, more than is meet unto works, both superstitious, and of their own invention, to believe, that the same works, be both good and evangelical. And the very things in deed, whereby a true Christian is to be known: that is to say, the fear of God, the trust in God's mercy, invocation, giving of thanks, patience in affliction, all manner of duty to our neighbour, liberality towards the poor, and such other: which Christ hath not misliked, which the Apostolical doctrine hath commended, which are contained in the book of the ten commandments: those things, the Devil hath caused them, but little to exercise and regard. It happeneth not seldom, but in a manner always, that the superstitious sort, The superstitious sort more fervent in their Religion than the true worshippers in theirs. do serve their strange Gods, more earnestly, yea, and with greater and more fervent devotion, than the religious people do the true God. And no marvel. For even as our flesh, hath nothing in it which is good: so are we accustomed, with far greater endeavour, to follow the perverse council of Satan, than the good admonition of the holy ghost. Whereof it cometh, that nothing can be so sumptuous, nothing so painful, that the idolaters do not vouchsafe both to bear and abide. When as they (many times) which be not vain worshippers of the true God, will give place to these in their superfluity: and yet nevertheless, are not ignorant, to do those things which appertain them to do. Those Idolaters, could vouchsafe, to burn their children to Moloch, whom the Latians call Saturn: The true worshippers, can scarcely with fatherly chastisement, instruct their children in good manners, nor teach and bring them up, to work the will of God their Creator and Saviour. The Priests of Ball, used to prick themselves in with small javelins: when as we, for love of the true God, cannot endure, to rest such certain days as are appointed by his commandment, to do him service. So might we find, within the compass of our remembrance, those which would endure far greater pains, and do more for superstition sake, than for the true religion: which is as (Saint james saith) to visit widows and fatherless children, in their adversity, and to keep ourselves undefiled to the world. This wicked and preposterous diligence about superstition, wherein men of their own proper nature, are so zealous, and lean more favourably unto, than were meet and convenient: the Poets, have in sundry places described by adulterous love, which is wont (for the most part) to be more fervent, than true and lawful love. Wherefore, the licentious liberty of the Commons, the oppressing of the poor, the manifest contemning of God, the unreverence had towards Superiors, the swinge, Euiles imputed to man himself to Satan, and to the world. that every one in his own opinion takes upon him, and the unruly behaviour of these our days, must be imputed to the naughtiness of our flesh, engraffed in us of very nature: to Satan that drives us thereto, to the world that allures us thereto, and by examples corrupts us: but yet chief, it aught to be ascribed, to every man's own willing consent, who hath too intemperately behaved himself, letting slack the bridle of wicked life, making of his own lusts above measure, and abiding himself to be restrained, and governed by no good instruction. For there can be no blame laid to the Preachers of the word of God, The true Preachers without blame. (them I mean, which earnestly travailed herein) who by executing their office, shall discharge their own souls. Act. 10. Who might truly say to the people: we call you to record this day, that we be pure from the blood of all men. For we have eschewed no labour, but have showed you all the council of God. Let your blood hereafter be upon your own head. For (doubtless) they exhorted men continually to repentance. They bade them fly from the vengeance to come, and to do the fruits which belong to repentance: showing remedy, in a manner, for all sins and other griefs of the mind. They were not dumb dogs, which knew not how to speak: but they stretched forth their voice. They cried out, and seized not, to touch delicate ears, with true quips. They feared not to discover the misdemeanour of Princes, and to show and open to the people their faults: often beating into the heads and memories of all sorts, the threatenings of God. They preached the word of God diligently, they were earnest with them, they urged them thereto, both in season and out of season. They rebuked, reproved, and exhorted them, and as waking scouts, watched within their Towers, (what mischance so ever might befall) without seizing or intermission. But woe be to you, whose hearts have been hardened, whose minds have loathed the heavenly Manna, & whose ears have waxen deaf, at the wholesome sayings of the true Preachers. Augustine in a certain Homily. If no less guilty he shall be, which negligently heareth the word of God, than he, that through his default, shall suffer Christ's body to fall upon the earth: and they which made no difference, concerning the lords body, become weak and sick, and sleep till the judgement of the Lord: (which thing Paul testifieth in the xj to the Corinthians, to have happened most justly in his time) what have we wicked generation, a people laden with iniquity, a deceitful seed, the lost children, Our departing from God's word. deserved: who have forsaken the Lord our God, and provoked the holy one of Israel, traitorously revolting from him. The Nobles have been unfaithful, and companions with thieves, they gave no judgement with the orphan, the widows and poors cause, hath had no place before them. Every one, from the lest to the greatest, hath loved taking of gifts. They have gaped after filthy gain and covetousness. Ambition and robbing of the poor, have had their swinge. Charity and liberality towards the destitute, have waxed cold. Every one hath need to beware of his next neighbour. No man can safely give credit to his own brother: for faith, honesty, and conscience, have been banished. Among the whole multitude of the flock, there hath scarcely been found one plain friend of the truth. But even as before the destruction of jerusalem (for that he desired to spare his people, and the place of his habitation) he sent his Messengers betimes in the morning, which seized not to call them back, saying: Return ye wandering children, confess your iniquity, and your starting a side, will I heal again: The last year of K. Edward. Even so did the Preachers of God's word, before this sudden change of state, never more often, more earnestly, more boldly, and vehemently, cry out and preach repentance, fearing the people from their sins. But nevertheless, with their threatening, they have not made our hearts to yield. We have not thought upon turning to the Lord in all our heart, with weeping, fasting, and lamenting. We have not repented earnestly, and in good faith: In acknowledging our faults, we have not given the glory to God: but being past shame, with a stiff neck, with uncircumcised hearts and ears, have abidden still in our smnes. We have not submitted ourselves, under the mighty hand of God, nor disposing our minds to understand what his life is, have bewailed our own miserable condition, saying, from the bottom of our hearts: we have sinned Lord: we have wickedly departed from thee: we have done unjustly: we have committed iniquity: In thy wrath (O Lord) remember thy mercy: space us Lord, spare thy thy people, and let not thine inheritance, be a reproach to the world. etc. Nay rather we have followed the example of the jews, which scorned the messengers of God, mocked his Prophets, and derided their Sermons, until such time, as the wrath of God was kindled against his people, and no remedy could be found. Why Gods word was taken from us. Likewise, we have most shamefully derided the word of God, have despised the Ministers of Christ, and have counted them as mad men: their prophecies, The prophecy of Latimer, and others. being the true Oracles of God, (as the success and end of them, have verified) we have wickedly esteemed, to be but vain fables, and lies. justly therefore are we scourged. For the Lord hath taken away his kingdom from us, and given it to a people, working their own works. In steed of God's word Idolatry. He hath taken from us the clear light, and sent darkness among us. He hath taken the candlestick from us, and appointed a hunger of his word. But not pacified only with this punishment, God's threatenings. he hath also threatened desolation of Cities, destructions, overthrows, wastings, and ruins: upon which, ensue loss of goods, committing of adultery, & defloration of daughters: besides the miserable leadinges into captivity, by barbarous nations. You and more grievous than all these, he assigneth unto such as be obstinate, and ungodly, contemners of his word, and do omit charity, and other good works above mentioned. And if for all this, they will not repent, he pronownceth, that it shall be worse to them in the day of judgement, than to Sodom and Gomorrha. But the sincere lovers of the truth, (when contrary wise, the stubborn and disobedient, by God's just judgement, are blinded) shall see light in darkness, and among deep errors, shall spy out the light of the word: which word shall be their guide, and shall make the way plain unto them, lest the feet of the Saints stumble against the dark mountains. These men, shining in good works, before the blindness of mortal men, shall, by showing the true word of the Gospel, shake off the darkness of errors: and by warning, exhorting, and reproving the works of darkness, shall bring back the sheep of Christ (often straying from the right course & pathway) unto that one blessed flock of true Christians. These men also, that the Devil (if it be possible) may suppress, he stretcheth out his threats, and terrors of grievous persecution against them, that the preaching of the Gospel, either by ridding such out of the way, or by their consent unto an untruth, might utterly be put to silence. But he finally prevaileth, by his violent means. little doth he advantage, by his cruel and bloody assaults, to overthrow God's servants, and to vanquish the truth. For the Church of God, The Church of God and christian religion augmentes with persecution. August. to Volusianus. and christian religion, have evermore augmented thorough persecution: and by the very same means that other things have been extinguished, and brought to nothing, they have grown and increased. Which thing Saint Augustine excellently well declareth in a certain Epistle of his to Volusyan. When tyrannous infidelity, saith he (speaking of the first famous professors and teachers of Christ's religion) rageth against them, they wait for things foreshewde, they hope upon promises, they teach the commandments, of a small number, they are spread over the world, they convert the people with marvelous facility, they increase amongst their enemies, they wax more and more with persecution, through grievous affliction, they are carried out to the ends of the earth. By those which are most unlearned, most abject, and lest of number, they are brought to fame, to renown. and are multiplied. The most excellent wits, the trymmest eloquence, the wonderful, cunning, of wise, eloquent, and learned men of the world, they do bring under Christ, and convert to preach the way of godliness and salvation. Through adversity and prosperity, which chance in the course of times, they thoroughly exercise themselves, both in patience and temperance. The world, drawing now towards an end, and declaring manifestly, by the feebleness of things, the last age of the same, men do wait for eternal felicity, in the heavenly habitation: and with much greater confidence, because the same is porficied of before. Also, amongst all other things, the infidelity of wicked nations, storms against the church of Christ: but she through patience, and steadfast professing of faith, amidst the cruelty of resistance, hath the over hand. Wherefore, rightly did one utter that noble sentence: boldly and without fear he declared it: that the blood of Martyrs is the seed of Christ's religion. A noble sentence. But now that we have largely enough set forth, how, and in what manner, every man aught to behave himself, to find out the truth, in the troublesome time of controversy, concerning our faith, and have entreated of every thing in order, as matters necessary for our purpose did fall out. There resteth that by all ways and means we can, we search more diligently, and when the place serveth better for the purpose, to try out, upon whom Christ is wont to bestow that excellent peace, which he promosed at his departing hence, to give to his Apostles, and with them to leave it. Shall all persons enjoy this peace? shall every one possess this so high a benefit? I would all Christians would so wholly dedicated themselves to Christ, and so diligently observe the rule, prescribed to them, by him their only master, that they might aspire to that most pleasant joy of a quiet mind. But the way to this so firm a peace, is cut off from an infinite multitude, through their own default, who starting from the pureness, and integrity of life, are defiled in their sins, and serve their own lusts. far from this are they kept, Who be excluded from a quiet mind. which laying aside the fear of God, set great store by themselves: which walk in this world, according to the time, according to the spirit, that works in perverse children, and according to their own concupiscence: and which study not with all endeavour and resistance, to purge the old leaven, but do whatsoever pleaseth the flesh, and their own fancies. To be short: all such as are excluded there from, as wittingly and willingly, repugnant to the Table of the ten commandments, with all proneness of mind, rush headlong into all mischief & naughtiness. A great way also are they severed from this peace (to reckon every sin more particularly) which be whoremongers, adoulterers, delicate persons, thieves, covetous folk, drunkards, railers, extortioners, unjust and wicked men, mankyllers, liars, perjurers, enuyers, whisperers, backbiters, spiteful, high minded, and glorious men, and all unclean persons, which obstinately continue in their sins, and boldly follow whatsoever is enemy unto the wholesome doctrine of the Evangelist, and unto the glory of the blessed God. For those men cannot but tremble in their minds, and quake with inward dread, when they understand the wrath and vengeance of God towards them: & when they perceive before hand, that they shall have him to be a judge and revenger of their naughtiness. And all those which be profaners of his temple, and run headlong into vice, the Lord will destroy and judge, except they repent: For he will punish them with a second death, casting them into the lake, burning with fire and brimstone, and condemning them to everlasting pain. For they obtained not the spirit of promise either by reason of their unbelief, pride, and wantonness, either for that they were appareled with no works of righteousness, nor practised the word of God, as they aught to have done: but lived after their own ways, or rather after the manner of Dogs, in giving themselves to uncleanness, riot, and other vices. And because they walked on still, after the manner of men, in their own concupiscences, not agreeable to reason, therefore hath the Lord, while they yet live, called them dead: the Apostle, named them fleshly and beastly: the Prophet, termed them cattle and brute beasts: common experience, counted them no better than cattle void of reason: and finally, the law itself hath judged them unclean persons. Therefore, they only are taught by Christ, To whom Christ is become the true tranquillity of the mind. and find rest unto their souls, which detest sin, and turn to their God by faith, especially with the desire of their heart: which crucify the flesh with her lusts, and kill the deeds of the same by the spirit, and being dead to sin, live to righteousness and innocency. The which being buried together with Christ, live again with him, and study to walk in newness of life. They, which after a sort, work violence to their own nature, to take away dominion of sin in them: and they also, which reposing their trust in God, endeavour to live in the flesh, as if they were not in the flesh, that the old man being shaken of, they may daily put on the new: and the Image that in Adam was lost, they may recover again, by renewing the same more & more in there mind every day. They only ascend to that blessed kingdom, wherein is joy and peace in the holy ghost, which perceive the love of God towards them, and embrace the same from the bottom of their heart, with thanksgiving, helping their poor brethren, as far as their ability will stretch, both with their travel, council, and substance. They also, which spare no labour to serve in their vocation: but having taken a function in hand, do pass through the same to the glory of God. They which covet not riches, which compass not honours, nor hunt after pleasures: but with a stayed mind, despise all humane and earthly things, and fix the same upon the high and celestial treasure. And they moreover, which in wishing for the Lords coming, do rather like the same should come, than dread and abhor it. Such persons as thus renounce all impiety, and bestow the course of this life in godliness, righteousness, holiness, and sobriety: of very right are called men both pure, spiritual, and living to God: because they have the spirit of the father, which maketh man pure, & exalteth him to the life of God. Whose quietness, what is it the can impair, when they perceive & feel the loving kindness of God so great towards them, as he doth not only, of his fatherly affection, appoint them among the number of his children, gives them plenty of his spirit, (and as the Apostle saith) richly endueth them, stirs up new desires in their hearts, and such as are correspondent to the will of God, inflames us to love God, and to have charity towards our neighbour, drives us to praise God continually, to confess our sins, to advance the Gospel, to call for help, to tender thanks, to have true and steadfast confidence in God: moves us moreover to all duties of godliness, to patience in adversity, to sobriety in abundance, to dexterity towards our neighbour, to diligence in our calling, to meekness in behaviour, to the endeavour of peace and concord, to virtues meet for a Christian, to live friendly to the life of man, and profitably to the Church of Christ, to the reposing of our sure and steadfast salvation in Christ: But he also beholdeth us with his fatherly countenance, keepeth us carefully as it were the apple of his eye, and brings us to that glorious kingdom: where (we being rid from the burden of necessity, and turmoils of this life) all the blessed, shall enjoy the continual beholding of their God. Unto which blessedness, let no man think, he shall attain, which under the cloak of feigned holiness, and colourable chastity of life, shall (for a time) blear men's eyes, and hide his secret filthiness, with crafty and hypocritical dissimulations: unless he shall inwardly also before God, appear such a one, as he outwardly professeth, and shall in deed, live continently, temperately, soberly, chastened, and honestly. God hateth all filthy and unclean lusts: and forbids not all only whoredom, wantonness, viciousness, and defiling of the body, but the unlawful lusts also of the mind. He requires at our hands, not only cleanness of life, and chastity, but temperance also and sobriety, by the which this pureness of body and mind is preserved. For as our Lord God is holy, 1. Thessa. 4. so this is his will, even our holiness, without which no man shall see God. Hebrues. 12. We aught therefore to be sanctified, both in body and spirit, that we may serve him in holiness, and righteousness before him, all the days of our life. But and if a man, Of concupiscence. that is often disquieted with the disease of concupiscence, and (by reason of the precept of sanctification, How the conscience that is troubled with inward concupiscence may be quieted. taking care to keep continence and chastity) should ask my advice, how he might quiet his conscience, which grudgeth and accuseth him: I would persuade him above all things, that he subdue the deeds of the flesh, and put away the proud provocations unto lusts, both with remedies appointed for that purpose, and also by such other helps as are worthy of commendation in that matter. For there be unlawful remedies, such as destroy nature, hasten our end, and in short space bring plague and destruction to the body. And they are guilty of murder, and effusion of blood, which exercise such (I say not remedies) but poisonings of nature. Those not only kill the flesh, but they also overthrow, kill, and destroy the whole man. Wherefore, let him first with earnest inclination towards the word of God, fight against the raging of the flesh, by faith and prayer: and through this wholesome and excellent remedy, in all that he can, to quench and abate the courage of the same. For he that loveth often and diligent reading of the Scriptures, wherein the Godly may hear, how God threateneth his wrath to whoremongers, adulterers, and to such as are polluted with the like vice: where, on the contrary part, with liberal promises, he gently calls them to repentance, comforts the sorrowful, relieves the afflicted, confirms the wavering, calls men back from desperation: such a one hath prepared a strong hold, to suppress the wickedness of the flesh. Likewise, they fortify themselves with an excellent defence, who be at hearing of Sermons, which the Preachers of wholesome doctrine do make: and hear with willing ears, the words of the Gospel, at the hands of the faithful disposer of God's mysteries, and of the true Minister of the Church: and do couch the same within their heart and mind, and in the same wholly, willingly, and with all their heart repose themselves, no less, than if it were the voice of Christ, here present, or as if it were spoken from out of heaven. The very same also is wrought, through private talk of godly men among themselves, while the word of Christ, concerning the remedies against vice, is plentifully frequented amongst them with all wisdom, and while they instruct and admonish one an other: whose company if we fancy, and with them confer, meet, and familiarly use, they will excellently well instruct us, to withstand sin with ghostly weapons. But above all, we must without delay, and with all confidence, fly to the aid and help of our heavenly father, who hath both commanded us to pray, and taught us the form of prayer: And further, driving us by necessity to call unto him, hath made us to attend for his help, hath encouraged us by his promise, and also heareth us at such time as his pleasure shall be, and that in better sort than we ourselves can desire. A worthy saying therefore, is that, of the holy man Bernard. Brethrens (saith he) I would not have you doubt of your prayer, but know ye, that even when the word issueth out of your mouth, then is your prayer written in the sight of God: and it shall be either granted you, which is desired, or else it is not expedient to have it granted. Wherefore, we must call upon GOD fervently, and earnestly open our Prayer unto him, when we be touched with the taste of our evils. For look even how much more greater the danger and necessity is, so much the prompter and readier aught our mind be to pray. For the prayers are but faint, of those which live in great security, and are troubled with no private discommodity. Neither were it requisite by reason of our unworthiness, that we decysted from praying. But it behoves us to remember rather, that God doth retoyce at the name, which David so often doth attribute unto him: which is, that we truly acknowledge him to be the hearer of our prayers. But and if he shall not in every point, consent to our demand, yet whilst we still continued all night in prayer, and be not weary thereof, he will show us the way whereunto he hath called us: which we must enter into, if we prospero not, nor prevail in the first, and may lawfully prove the same, without offending him, if God shall draw us thereto, by denying our request. Moreover, How to suppress concupiscence. to the furtherance thereof, we must avoid such as be perverters of good studies, all thenticements to pleasures, flattering, fawnings, unhonest games, lashing expenses, banquets out of due time, immoderate and continual drinking, undecent shows, songs of love, wanton dances, naughty company, but especially, we must shun idleness, which is cause, both of these evils, and of a number more. For idleness is most delectable to the flesh: which delighteth above measure in sloth, litherness, ceasing from occupation, sluggishness, and heaviness of mind: and it hath a desire to be doing of nothing, and to be void of all care and business. Yea, and let the godly man remember, that filthy lusts are chief nourished by excess and idleness: Idienesse the feeder of lusts. for thereof is the firebrand kindled, and there is the Oil poured in and ministered so abundantly, as not without cause, that witty Poet said. Is it asked wherefore, Aegisthus was adulter made. The cause is plain, & quickly known: since he with sloth was called. For they which be always tied to some labour or business, and never be void of occupation, do seldom give any respite to whonest lust. Wherefore it is necessary that with Godly studies, and honest occupations, we continually resist the pride of the flesh, and with accustomed fasting and hunger, (but the same moderate) we bridle the violence thereof: and also that with continual sobriety and temperance, we keep under our lascivious life. Whatsoever the devil shall sugiest, and will us to do, the same must we diligently travail to shake of, even with all the expedition we can: and we must neither willingly consent thereunto, nor yet rest any longer upon the same, but strait way sly to the assistance of almighty God, and pour out our prayers before him, expelling from our mind (as it were one nail with another) evil thoughts, with other thoughts which are better. And let us remember the sayings and examples of the mystical scriptures, which forbidden all filthiness, and pronounce wrath and punishment, against those which be defiled. Let us be abashte to commit in the sight of God, (who seeth all things) such filthiness as we would be ashamed off, if, but our own companion should be privy thereunto. Let it come into our remembrance, what we professed in baptism, how famous conquerors, warriors, and Captains we would become: and upon victory gotten, what large and bountiful rewards we shall look for: as eternal triumph in heaven, life, peace, everlasting salvation, blessed and heaped immortality, with all good things. Let us still bear in mind, the shortness and uncertainty of this life, death in a manner every minute to be looked for. Let us think of the last and dreadful judgement, of hell, the fiends and fire that shall never be extinguished. Through remembrance whereof, the unlawful raging of our flesh and lusts of the same, may be abated, and for fear of punishment of our wickedness, we will keep ourselves in better order. But and if we prevail nothing, through all these remedies: if we perceive ourselves to profit little, neither by the earnest practising of the word of God, neither by the continual company of good and godly men, by often prayers made to God, nor yet by shunning of idleness, and avoiding the discommodities, which ensue upon the same: If neither by earnest industry, and study, by honest labours, godly exercises and occupations: if through much hunger, fasting and watching, through sobriety and temperance of life: if by thinking upon the promises and threatenings of God, that if either we overcome, we shall have everlasting joy, or if we be overcome, we shall have eternal pain, we obtain nothing, we profit and prevail nothing thereby: there resteth then the shoot anchor, Marriage the shoeteanker of concupiscence. whereunto we must fly being so called, without any scruple of conscience, even honest and lawful matrimony, appointed for them which cannot keep themselves continent: and the only safe remedy, chiefly prepared by God for redress of this evil, according to the saying: 1, Cor. 7. Let every man take his own wife, for avoiding of fornication: and again, it is better to marry than to burn. Which thing, the holy ghost doth advance with this notable praise: Honourable is wedlock among all persons, Last of hebrews. and the bed undefiled. Wherefore, he that shall in this sort obey rather Gods calling, than give ear to men's prohibition, may not think himself to sin thereby. Nay rather, he sinneth by cloaking the matter before men, with a feigned holiness, by disdaining the matter when God doth call him, by nourishing still his unlawful lusts and filthy cogitations, and by distaining his conscience. Many godly writers of our time, bewailing the filthy life of Churchmen, Corrupt life of Churchmen. (for which the whole order of them fared the worse) have complained, & not without cause, upon the law of single life: which by the sincere judgement of them, have drawn many troops of men to desperation, to the eternal wrath of God, and to blasphemies. Let us therefore think, and utterly resolve in our heart and mind, the thing which is most true, (that is to say) that a naughty and corrupt conscience, can not call upon God: which is plain, by that saying of john, in his first Epistle and third Chapter. If our heart condemn us not, then have we trust to God ward: and whatsoever we ask, we shall receive of him. It is a lamentable thing, in such sort to live, as thou darest neither call upon God, nor yet to put thy trust in his government and defence. Such persons so living without God, and so alienated from a godly life, the devil doth blind every day more and more, and bewraps them in heinous crimes. For the Apostle testifieth in plain words, Ephe. 4. that blindness is the punishment of lusts. Wherein they being blinded, become void of all council and wit, but purchase to themselves punishment and destruction. If joseph had defiled himself with adultery, he had foregone many gifts of God, and being forsaken of him, had fallen into many sins. As it happened unto David, who, besides the adultery committed with Bethsabe, added thereto the murder of Vryas her husband, that excellent man: and many other offences committed he. Gene. 6. The Lord opened the Cataracts of heaven, to destroy the world with the flood, for the licentious lusts thereof. Go. 19 With fire and Brimstone, he consumed those two Cities, which so raged and shamefully went a madding, in all kind of wicked lusts. He slew all the Sychemittes, by the hands of jacob's sons, for ravishing of Dyna. He destroyed all the Canaanites, because they were defiled with incestuous lusts: besides the hanging of their chief rulers. For adultery, Levit. 8. he consumed. xxiv. thousand, from among the children of Israel. Num. 25. He brought the whole tribe of Beniamine well near to an end, for defiling the levites wife. jud. 30. He suffered Solomon, being delighted with lusts of fowl voluptuousness, and enchanted with the enticements of Harlots, to allow the examples of idolatry. Moreover, amongst other things, he delivered jerusalem (chiefly for this sin) into the hands of the king of Caldea. To this rule, may be referred the destruction of Cities and kingdoms, which are rehearsed of Ethnic Writers: besides the mutation of common weals, and pitiful ends of famous men. As for example: the ravishing of Helen, was the destruction of Troy: and the incest of Oedipus, appeared to be cause of great evil that happened unto the city of Thebes. The kings, for deflowering of Lucretia, were banished out of Rome: and for the wicked act of Appius the Decimuir, the common wealth was changed again. Very well therefore doth Aristotle, in the first treaty of the Politicals, rehearse by many examples, (which there he allegeth) that sensual lust, Sensual lusts the cause of translating kingdoms. is one of the causes of mutation of kingdoms. At Athens, the sons of Pysistratus, for the dishonour they did to a maid, were driven out of the city. And Pawsanias the Lacedaemonian Captain, for the like injury that he had done at Byzance, was condemned by the judges to die with famine: although he being a victor before, had removed the Persian army. Wherefore, bearing away the calamities which do chance, not without cause to such as be polluted (but yet as punishments, whereby God declares his wrath to the world against this sin). Let us also, whither we lead a single life, or be married, when occasion is offered, remember, how we have dedicated our name to our chief Captain Christ, Promise' in baptism. and are sworn to his word: how we have promised to fight under him all the days of our life: and so let us manfully set forward to fight. Let us remember, A pretty saying. that none may be crowned but he that shall overcome, and that none can overcome, except he fight, nor can fight, except enemies be present, which should provoke to the battle. Whose provocation, what else is it at length, but the seed and occasion of everlasting glory: if we yield not to temptation, but cleave to the shield of faith, (wherewith we destroy all the fiery darts of that evil) and then taking up the sword of the spirit, we put the whole armour of God upon us. So with a valiant courage let us enter to the battle, and by the Lord and his strength, let us steadfastly continued in resisting the assaults of the Devil. Endeavour we now, our hearts being made clean by faith, to pass the time of this our pilgrimage uncorruptly: and let us associate ourselves, with the number of those, 1. Pet. 2. which Saint Peter calleth the chosen generation, the royal Priesthood, and the holy Nation: that we may set forth his virtues with a glad heart, who hath plucked us out of the power of darkness, and called us to his marvelous light, that he might make us fit to be partakers of the inheritance with Saints in the light. Rom. 12. Let us give our bodies a lively Sacrifice, holy and acceptable to God, not fashioning ourselves like unto this world, but transforming our shape, by renewing our mind, that we may try what the word of God is. Let us separate ourselves from such, as either be addicted to the world, or be servants to their lusts: Who like vile bondslaves, bear the yoke with unbelievers, and rejoice at all filthy talk, refusing not to serve and flatter for such men, as were convenient that they themselves should have power and dominion of, as Lords over servants. Let us learn our sanctification of our Master Christ: whose doctrine, what else doth it teach than repentance, than sound and lively faith in jesus our Saviour, than mortifying of our flesh, denying our own selves, contemning of the world, despising of all things, which either in the flesh, or in the world, displease God: & by the same christ our saviour, learn to obtain eternal life. Which, as here we lay hold of by faith, so in that blessed resurrection, and redemption of our bodies, (which we wait for) we shall fully, 1. Tymotb. 1. gloriously, and perfitly enjoy. Let us now so finish the whole course of our life, as we may to the last breath, observe charity, proceeding forth of a pure heart, good conscience, and faith unfeigned: which is the finishing of the commandment. And above all things, let us endeavour, to keep the unity of the spirit one with another, through the bond of peace: that contention being taken away and abolished, as much as is possible, we may all together speak one thing in jesus Christ, and think one thing in him, in whom only we increase in godly agreement and consent of friends: & by wearing out with voluntary forgetfulness, the injuries done unto us, we may love even our enemies, as the Lord hath commanded us, and provide to our power, both for the safety of their bodies, & salvation of their souls. From hence, The means of true quietness. shall that joy in the holy ghost abound, and a quiet conscience shall lighten the mind. Hereof it cometh, that when at any time, our mind is elevated with any godly study, continuing steadfastly in prayer: our communication with God, becomes so pleasant and delectable, that, in manner, forgetting ourselves, and taking very little care for the body, we neither pass upon sleep, nor desire meat, nor yet seem at that instant to live amongst men in the earth, but having attained (as it were to immortality) we may seem, after a sort, to be in company with Angels. Hereof breedeth so great a quietness and security, as the day of the Lord, which to the wicked, shall become fearful and terrible, to us shall be thought joyful, lucky, prosperous, and happy. And at the approaching of the same, let us lift up our heads, and look up, because the fullness of our redemption then draweth nigh. For from them, which have the testimony of a good conscience, and (being sealed with the holy spirit of promise) behold the pleasant beauty of the son of righteousness, not with sad, but with cheerful countenance: and desirously, with a joyful mind, let in by the window of the heart, the shining beams of the word of God: from such, I say, doth the pleasant taste of eternal life (which they perceive, while they live here) wipe away all grief and sorrow, and engendering a contempt, of the most vain vanities of this world, brings into them a most delectable joy: but the same joined with desire of putting of mortality. For as everlasting life, is all wholly, Of eternal life having beginning in this life. perfected in the immortality to come: so is it (at lest wise) begun in this present life. But how may we attain to that desired knowledge, of perceiving what manner of life that everlasting life is: which with such unspeakable & uncredible pleasure, draweth the mind to God? and what kind of taste hath it among the Saints, that constrains the children of God, to have such great desire to attain to heavenly things, before they be discharged of this mortal tabernacle of the body? I will recite the words of Saint Augustine which do make this matter that we seek for marvelous plain unto us. If the raging of the flesh, (saith he) be at rest in a man: the imaginations upon the earth, August. of the feel of eternal life. water, and air, be at quiet in him, the heavens still, and the very soul itself, be at rest in itself, and go beyond itself, not in deep cogitation of itself: if he be quite void of dreams and imagined revelations: if every tongue, every sign, or other transitory thing whatsoever, be altogether at quiet: (forasmnch as, if a man give ear, all these things, do say: we ourselves have not made our selves, but he made us that abideth for ever. Which being said, if these things than whishe, because they lifted up their ear to him, that made them, and that he alone may speak, not through them, but by himself, to the intent we may hear his word, not by the voice of the flesh, nor by the voice of an angel, neither through the sounding of a cloud, neither by obscure questions of similitudes: but even him, whom in these things we love, himself without these things let us hear: even as at this instant, we stretched out ourselves, & with our ravished cogitation, attained to everlasting wisdom which resteth upon all things.) If this shall be continued (other imaginations, which be far incomparable to these, being withdrawn) and only this imagination, ravish, swallow up, and repose the beholder thereof among inward joys: that such may be the life eternal, as was this present moment of understanding him, to whom we have lifted up our hearts: Is not this as much as to enter into the joy of thy Lord? Wherefore, the same Saint Augustine, in the last book of his confessions, adjoined this prayer thereunto. O Lord GOD, give us peace, for all things hast thou showed unto us: both the peace of rest, the peace of a quiet conscience, and the peace of eternal rest: for all this beautiful order of things very excellent, shall pass away, when the measure of them is fulfilled, and the morrow after becometh the eventide in them. And the same is either the seventh day or eventide, and hath no Sun going down, because thou hast sanctified it, for an everlasting continuance: that whereas thou, after thy most excellent works, didst rest the seventh day, (although thou wert at rest when thou madest them) the same might be declared to us by the voice of thy book, because we also in thee, might rest in the Sabbath of eternal life, after our labours, which be very good also, for that thou hast appointed them unto us. To this inestimable joy, which this holy man, most desirous of the immortality to come, hath trimly described in his books: to this perpetual vacation after labour, which shall bring such a rest with it, as is to be wished for, with all prayer: To that most blessed kingdom of joy, wherein dwelleth both righteousness & peace: To the heavenly Country, to the fellowship of Angels, to the most pleasant company of Saintes, in everlasting life to come, (by the only meditation and remembrance whereof, we conceive an incredible delight in our mind, and joys pierce our secret breast.) Why the holy elect do so vehemently desire to leave this earthly habitation. To all these things I say, do all the children of God desire, with longing sighs speedily to attain: and with fervent wishes, wait to have that same their small taste of everlasting life, to be fully finished and perfected: which thing, the tumults of the flesh, attempt to interrupt, and the temptations of Satan, labour here to destroy and to pluck from us. For this frail body, being corrupt, is heavy to the soul, and this earthly mansion, keepeth down the understanding, which is laden with cares. And hereupon came that exclamation of S. Paul, Rom. 7. who took it grievously, that his body wandered here in a strange Country, as a banished man, saying: O wretch that I am, who shall deliver me out of this body subdued to death. Again: I desire to be loosed and to be with Christ. Philip. 1. For the natural corruption in man, which is, as it were the root of all sin, no man hath had any hope to pluck up quite by the root, or to rid himself from the same in all respects, till death only by reducing the flesh into dust, at length shall remedy so huge an evil. Hereupon the fervent desire of the creature, abideth longing, that the sons of God may appear. And we ourselves also, Rom. 8. which have the first fruits of the spirit, mourn in ourselves, desiring to be put on a new, and wait for the adoption, which is the redemption of our body: that the creature, subdued to vanity, should be delivered from the bondage of corruption, 2. Collos. 5. into the glorious liberty of the sons of God. For even then, at the resurrection of the just, The felicity of the Saints in life to come. and regeneration to come, shall sorrow, grief, anguish, sickness, affliction, occasion of sin, yea, and sin itself have an end. Then shall immortality swallow up mortality: uncorruption, devour corruption: and perpetual joy, consume the bitter calamities of this troublesome life. At that time, there shall come to the godly society of the elect, so many as ever from the first beginning of the world, of all ages, are ordained to everlasting life: and they together with the patriarchs, Prophets, Apostles, Martyrs, Virgins, Confessors, and with the holy Angels of God, shall continually sing: Halleluya, and with joyful voice, shall attribute honour unto the king of heaven. Psal. 35. There shall they be satisfied with the plenteousness of God's house, and shall be filled with the river of his pleasures. There (death being swallowed up to victory) they shall behold the visage of his glory, with uncovered face, which the Angels in heaven are glad to look upon. They which here did sow in tears, shall there reap with gladness. They shall not hunger nor thirst any more: neither shall the Sun or any heat light upon them, because the Lamb, Apoc. 7. who is in the midst of the throne, shall both govern and lead them to the lively Fountains of waters: and because also, God hath clearly wiped from their eyes all tears. For, as it is here wished for, desired earnestly, prayed and longed for, from the very heart: so there we shall lay hold of it, take pleasure of it, praise and magnify it. Here we are at strife, and continual war with most cruel adversaries, such as conspire our destruction: there the crown of righteousness is brought by the Lord, to the victor, that hath fought a good fight, the hath finished his course, The reward of the just. and that hath kept his faith. There, there is decreed a most ample triumph of joy. There, are the temporal labours recompensed with the chiefest reward of God's house. Psal. 83. Who therefore will not cry out with the Prophet: How amiable are thy dwellings, thou Lord of Hosts. My soul is weary and wasteth, with longing after thy habitation. Blessed be they (O Lord) which devil in thy house, for they shall evermore praise thee. There, shall they behold that unsatiable beauty, and being inflamed with perpetual love thereof, shall never cease from laud and praise. When can he be destitute of that peaceable quietness of mind, which continually day and night, is thinking upon these celestial and immortal things, and which fixeth all his mind, care, and cogitation, in continual contemplation of heavenly matters. How can he be out of quiet, who with vehement sighs, & exceeding prayer, labours to come to that blessed country, where the saints be partakers of life eternal, and truth immutable: and who, every day, doth indruour to unburden himself somewhat of earthly cares. The very right way therefore (in my opinion) doth he take to the true tranquillity of the mind, True tranquillity of the mind resteth in the sure confidence in christ, in the testimony of a good conscience, and in the lively hope of eternal life. who hath Christ to be his rock and foundation, and with steadfast faith cleaves unto him: & he being endued with a perfit persuasion of God's good will towards him, purchaseth the testimony of a good conscience, by performing the whole course of his life, both godly, justly, and soberly: and who both in mind, invocation and confession, cleaves so thoroughly to the true christian Church, (whereof the son of God is Precedent, the Angels are protectors, the holy spirit is the sanctifier, the godly and elect of every age are the fellowship) as he is a very member of the people of God, and of the mystical body, whose head is Christ: and doth not only hold fast the lively hope of eternal life to his last end, but also increaseth every day, by proceeding from one virtue to another. For the expectation of the children of God, who with a right passage and courageous stomach, (as to a prefixed sign) go forward to the reward of their heavenly vocation, cannot be deceived: if the same lean upon the sure foundations, of eternal election, of the precious redemption, & of the promise of God. For even as God of his mere love, which he poureth into the hearts of us, by his spirit, hath adopted us to be his children: that a certain wonderful greatness of love, being stirred up in our minds, by the knowledge thereof, the same might wax more vehement, towards our most merciful God: and also by sending down his son, hath performed our redemption, and as touching the firm promises of eternal life, hath determined the heritage to us: So likewise he by his omnipotent power, finisheth the work of salvation begun in us, if we waver not, but stand steadfast in faith. Let us therefore call upon the Lord, to pour into our minds the gift of faith, and daily to increase the same, being begun in us: that in ask, seeking, and knocking, we may receive, find, and have it opened unto us. justifying by faith. For the justification by faith, from whence the true quietness of the mind doth grow, and by which access with boldness to the throne of Majesty is assigned unto us, and by whose help and defence, we are brought to this grace, wherein we stand, and boast ourselves under the glory of God, is after Saint barnard's opinion, S. Barnard. as it were a mid passage, from eternal predestination, unto the magnification (as he calls it) to come, by which we ascend to the heavenly jerusalem, the City of the living God, to the innumerable company of Angels, to the congregation of the first borne Sons, which are written in heaven, to the spirits of the just and perfit men, and to God the judge of all men, and to jesus the Mediator of the new Testament: where we being blessed, shall enjoy everlasting life. Since all Scripture preacheth unto us, Of true tranquillity of mind in time of afflictions. that these things, must with true and certain persuasion be believed, and denounceth against the unbelievers, pain and eternal death: why are we discouraged in our minds, if misery assail us? why do we lower and lament, if but easy adversity come upon us? why do not excellent persuasions, take so good root in us, that we contemn and wear out afflictions of time present, by conferring the same with life to come, which is reserved for us? why are we not so armed with the continual study, of most blessed immortality, which is looked for, and with sure hope of that most happy kingdom: that whatsoever shall chance, we bear it both patiently and quietly? If the longest age of ours, being compared with everlasting life, can scarcely be counted one minute, why regard we not those transitory things, as matters of no effect, which may easily be abidden: settling our mind far beyond afflictions, upon the good things eternal, which tarry looking for us? And why weigh we not down this light affliction, that endureth but for a season, even only with the earnest thought of the felicity to come. Of our momentany and light affliction, speaketh Saint Paul, 2. Colos. 4. judging that it breedeth in us, a wonderful and exceeding weight of glory, while we have not regard unto the things which are seen, but to those things which are not seen. For the things which are seen, are temporal, & the things which are not seen, are eternal. For by affliction, are good men thoroughly tried, as Jobe and Tobias were: or else evil men thereby are corrected and amended: as Manasses and many other kings of juda. Where should either the virtue and power of the spirit, be so evidently perceived, or the noble and excellent virtue of patience, give so splendent a show, or faith have any earnest exercise, if the Saints should be strained with no misery? For even as the stars do shine in the night, but in the day time they lie hidden: even so, true virtue, wearing beautiful by temptation, doth (as iron with use) show in adversity what force it is of, which otherwise in time of prosperity, lay hid in secret. And how should evil men forsake their earthly desires, relinquish, and cast from them their wicked devices, if no such thing should happen, whereby they may be led from love of the world, from general flattering of themselves, and from their naughty and sinful custom? For as the Physician, bindeth him fast that is vexed with a frenzy, stirs him up that is troubled with the disease of litharge, putteth them both to vexation, and yet loveth them both: being not only desirous to restore health unto them both, but also applies very diligently his whole art & study in curing of those things: even so God, although he be sharp in punishing, yet doth he most lovingly, by such means, procure salvation unto his elect. Deut. 29. Wherefore, Moses reckoneth affliction in stead of benefit, when he thus speaketh to the children of Israel: But this also (saith he) weigh thou within thy heart, that even as a man chastiseth his child, so doth the Lord thy God correct thee, that thou mayest walk in his ways and fear him. After like manner doth David, in this sentence following, Psal. 119. extol the chastining of the Lord, as a special benefit unto us. It is good for me that thou hast humbled and afflicted me, whereby I may learn thy statutes. Why God doth suffer his elect to be tormented by the wicked. But why doth GOD many times suffer his elect to be afflicted by the evil and wicked? Truly, they which be most holy of all, commit something every day worthy of punishment. For, not so much as in the flesh of the very children of God, Rom. 7. there abideth any thing that is good: but in them, is concupiscence of the flesh against the spirit: and they are so changed into a new creature, as nevertheless the old man is not utterly shaken of. They may refer that saying of john to themselves as well as to others: if we say we have no sin, we deceive ourselves, and there is no truth in us. For even the very thought of the heart, is inclined to evil, if occasion be ministered thereunto. There is no such prerogative given to the Saints, The elect not free from sin, but rather prove to evil. so long as they live in this light, (if they remember their own frailty and weakness) to make them think, those common prayers of the Church: (as Lord forgive us our trespasses: wash me more and more: And enter not into judgement with thy servant:) that they pertain not as well to them, as to others. Wherefore the Lord being a righteous judge, by his judgement, correcteth first his own household, bringeth them into the way again, and admonisheth them to call upon him for help, lest they should be condemned with the rest of the world. And even as every beast that is stricken with lightning, turneth his face toward the lightning: so likewise, if the household of God will have regard to God when he pleaseth them, he will compel them also to have an eye to him when he strikes them, according to that saying: when he slew them, Psal. 77. they sought him, and turning back, they called to remembrance, that God was their rock, and the high God their redeemer. But and if the afflicted household of God, will from thence forth, diligently seek after their God, with sighings from their heart, and with righteous and patient minds, will abide, waiting for his secret council, their lamentation shall enter into the ears of the Lord of Sabaoth: who plucks them out of their adversaries hands, that he may learn them to depend only upon him: revenges them also at length of their very enemies, if they scorn them: and the rod of punishment (which they execute, not so much for their office sake, as for pride, challenging to themselves more than is right) oftentimes he throweth into the fire. But to comprehend the whole sum of the matter under one conclusion, The chief causes why God send affliction to the just. and to draw toward the end of our purpose, with a compendious alleagement of causes: I will briefly recite the chief matters, why God doth often use his elect to the Cross, and to afflictions. He sendeth adversity upon them, The first cause. to the end, that they feeling the greatness of god's wrath against sin, may altogether see, how base they be of themselves: acknowledging also the guile of their own spirit, may perceive how far they be from dying to themselves, and from living only to the glory of God. Very often doth subtle security, idle feebleness, crafty hypocrisy, flattering love of a man's self, secret pride, and close contemning of God, creep into hearts of the Saints: all which through affliction, as with fire, must be burned and boiled out. For God is a jealous God, and desires to be loved in deed, and to be worshipped with all the heart. He loveth nothing that is feigned, nothing that is counterfeit: but all things, Why God showeth himself angry with his elect. which be sincere, unfeigned and lively. For this cause he doth show himself angry with his elect, and brings troubles upon them, that they being contrite in heart, may begin to mislike themselves, and to shake off their old sloth, feebleness, security and dissimulation: and so remembering their infirmity, may from thenceforth be earnestly bend, to pray to God, and more solicitus to live a godly life. For as salt preserveth flesh, that it do not putrefy, and the drawing plaster, searcheth and purgeth that part of the body, which is sore, lest through corrupt matter it pine away: and as the hot iron, being put thereunto, burneth out and consumeth, whatsoever should hinder the recovery thereof: so doth tribulation (lest we should wax rotten in the filthiness of sin) draw us back from the renewing of sin, taketh away the delight of resting in evil, quencheth the fire of lust, and easily plucketh out of a good heart, whatsoever is an impediment to the good health of the mind. Moreover, through misery, The second cause. God calls away his elect from the love of this world, wherein they have proof and experience, only of troubles and disquietness: who being drawn away before, by the flickering enticements of creatures, he now leads them back again, to the love and worshipping of him their Creator. And he so inflames them with a desire of celestial things, as they travel to come to the everlasting and blessed country of heaven: and all the whole course of their life here in earth, to muse upon nothing else but upon the life celestial. For even as, by long boiling of gold, which is thrown into the Furnace, any other corrupt thing mixed therewith, is tried out, and taken away from it: like so, through trouble and adversity, both the delight we have in creatures, the flattering we make of ourselves, the confidence we have in men, and whatsoever else is not pure, vanisheth away and is put from us: and the mind thereby wholly bend upon God, of whom it waiteth to obtain a quietness. Wherefore, it is not without a cause that judgement beginneth first at the house of the Lord: when as the hearts of the Saints, being by this means made pliant, like wax, are become of righter judgement and of better mind. Which thing, in times past was signified, by that, when as God so would, that all the borderers upon the children of Israel, should be enemies unto them. And as well these private miseries and infelicities, The third cause. as also public calamities, be, after a sort, Public calamuys the voice of the law. the voice of the law, and more sharper Lessons, than any Sermons, that the Ministers can make in the temple concerning repentance. For they chief above all other things, make the greatness of God's wrath, and hatred against sin, to be apparent to us, whereof, no utterance of mouth, is able so much as to make a shadow, much less express it plainly. For these bring to pass, that a man forsaking his own strength, runs with true invocation and confession of his own imbecility and weakness, unto God's divine succour. These, when we fall, admonish us of our duty, and that we give from thence forth a greater heed, and resist with a more vigilant eye, the temptations of Satan, the desires of the flesh, and the intifementes of the world. These, strike men with fear and dread, that when an example of others is laid before their eyes, it may 'cause them to remember what themselves should be afeard of: and so having experiment by others, may be framed more slack to commit sin. Moreover, the Lord, by causing his elect, The fourth cause. through affliction, to become subject unto him, teacheth them true obedience, instructs them to patience, and inures them to be pliant to his will with a quiet mind. For, The difference of enduring trouble between good men and evil. in the enduring of trouble and misery, there was wont always to be a great difference between the godly sort, and the ungodly. For as the courageous horse, shows by his prancing, and all other tokens of fierceness, how unwillingly he abideth his Rider, yea, he throws him off, if he can, and yet never thelesse is brought under will he or no: and as the gentler horse, more quietly suffers his Rider, turns what way so ever he appoints him, and lets himself be tamed: Even so the wicked, when God doth try them with misery, with pensiveness, and with adversity, they spurn against it, although they nothing prevail: and being impatient of their misfortune, make resistance all that ever they can. But the godly sort stoop to God, suffer themselves to be ruled, and with all humbleness of mind, yield to the will of God. Through which it comes to pass, that as the one sort, reaps no fruit through their impatience, so the other by their sufferance, departed with exceeding great profit and commodity. For as the Sun hardeneth mire, and yet melteth wax: even so, in a manner, doth affliction make good men become the better, and evil men the worse. The godly men therefore, do patiently endure the wholesome and fatherly kind of correction of our heavenly father: They bear whatsoever God layeth upon them, with a true submission of mind. They daily take up the cross, which God hath appointed for them. They persever steadfastly, in suffering of these things, till they have made an end of this life. They desire by prayer, to be delivered from vengeance and punishment, but not from good instruction: From the fury and wrath of God, not from his judgement: according to that saying of jeremy: jere. 10. Correct us, O Lord, in thy judgement, not in thy displeasure, lest thou break us to powder, and so we become nothing. Pour out thy wrath upon people that have not known thee, and upon Kingdoms which have not called upon thy name. The elect do know, how Christ hath in every one of his members, as it were a certain quantity, and measure of tribulation, which they must abide: that the members may be made apt for their head. They are not ignorant, how that saying of Saint Augustine, is most true: Augustine in his book de peccatorum meritis. The thing which thou sufferest, and wherefore thou mournest, is a medicine to thee and not a punishment: a chastising, and not a condemning. For even as the physician straineth his strings, and yet he breaketh none of them, but maketh thereby a sweeter and better concord: So God, through trouble, destroys not those which be his own, but makes them better, and more pliable, unto fruition of the life to come. And as the Mason heweth out stones, which he maketh fit for building of his house, graves them and squares them, before he lay and join them to the building: even so through affliction doth God turn, try, exercise, and prepare before hand, his elect, with whom, as with lively stones, he hath purposed to build the habitation of God. He siftes them, as corn with a Fan, winnoes them from the chaff, and puts them aside into his chest, before he lay them up in his heavenly Barn. Besides this also, The fife cause. the godly do not perceive the virtue and benefit of the word, but in time of temptation: Nay rather, when they live in peace and security, they have small regard to godly Sermons: they hear not the voice of their God, with such fear and trembling as they aught to do. But when temptation cometh, then at last, they believe those things to be true, whereof they were warned before by the word. Then do they stir up their minds, to the fear of God. Then, at length, do they hear the wonderful sayings of God with a willing heart, and then do they tremble with great reverence, at his word. At that time, they be appointed to behold the excellent virtue of the word, how in it only, is set forth the greatest consolation, both to the sick, afflicted, miserable, and distressed people, and also the only hope and safety of them which be departing this life: at which time, all other things contained in heaven and earth, do forsake a man, neither bring they any manner of help and succour unto him. Which word, they lightly esteemed before, when they were in health, and a fit in prosperity, being pampered up with abundance of things, according to their desire. Besides these causes, The six●… cause. we may also gather many times (by the evils which God sends upon us) the good will of our most merciful father, receiving as it were a testimony of God's favour towards us, and gather thereby, a token of our election. Because, when God doth afflict his chosen, for their desert, be chastiseth them commonly, by the hands of the wicked, not under the name of due desert, but for things which they have done righteously: that even by the oppressors themselves, they may reap comfort. Tranquillity two ways to the godly. Through whom, tranquillity to the godly sort, happiness two ways. Either, for that the injuries of the evil men, have no further success: either because the godly, be nothing disquietes therewith. For although the ungodly, do of set mischief, of naughty hatred, and of unjust fury, wax cruel for a time, against the servants of God: yet do they quickly perish together with their threats and torments, and are clean consumed to nothing: or else, God giveth secretly by divine inspiration, such sufficient strength unto those his elect, which perceive with themselves, that the fear and confidence in God still remains with them, as they are ready with a good courage, to suffer whatsoever to his majesty shall seem meet and expedient. Add moreover, The seventh cause. that God sends adversity to his elect: Because whom he loveth, them he calleth forth to suffer tribulation, that he may have a trial how they be affected towards him, what certain love they bear him, and what steadfast confidence they have in his goodness. Gene. 22. Hereby he thoroughly proved the faith of Abraham, job. 1. the patience of job. Hereby he tried, Deut. 13. whether the Israelites loved him inwardly with all their heart, and with all their soul: as outwardly they professed him with devout holiness. Again, The eight cause. God doth sometime bring his chosen in peril of death, and in extreme hazard, both of life, and loss of all their substance: that when, Why the godly are brought to extreme peril. through his only assistance, they have escaped all dangers, contrary to their own expectation, and are restored again to safety, (which thing they neither thought would come to pass, nor yet hoped for the same) that then he may 'cause them, to be the more forward, both to honour and advance the name of God, and to repeat his benefits in every congregation. For how much greater the danger is, so much the more joy, is wont to be had after deliverance. That then also he may kindle others, by their examples, both with one mouth, to tell out the bountiful goodness of God, and also to look steadfastly for his succour in the time of their adversity. From thence issueth out that sacramental vow, of the godly, which in the midst of trouble is pronounced: Psal. 21. I will show forth thy name unto my brethren, and in the midst of the congregation will I praise thee. Thence cometh it, that they so deaseably perform the vow, which they have made: as for joy they conceived, by the sudden and unexpected deliverance, they utter out that sentence so full of exhortation and inuttation of others, to the extolling and publishing of God's name and his exceeding mercy. You that fear God (saith the Prophet) praise him. Psal. 21. Glorify him all ye seed of jacob. Let all the generations of Israel fear him: for he hath not shunned nor despised the prayer of the poor: Neither hath he turned his face from me, but when I cried unto him he heard me. Of thee shall my song be in the great congregation, and my prayers will I make in the sight of them that fear him. For there is nothing that more stirs up the Saints to magnify God, than when he inclines his ear unto the prayers of the poor destitute, and so mercifully beholds the supplication of the afflicted. Last: God is wont to put his elect, The ninth cause. to the will of the world, and lay them before the cruelty of most wicked tyrants, that he may, as it were boast forth before the world the virtue of his spirit, wherewith he hath armed the Saints: who mightily contemn all earthly things, in respect of heavenly, as well for a testimony and renown of God's goodness towards his elect, as also to bear a certain triumph over the Prince of this world, that the weaker elect, may be made stronger, and the crueler wicked sort be confounded. These men, by their blood, bear open testimony, both of the good virtues which remain in the Saints, while they yet live here, and eke of those good things which are to come hereafter. And of very right, do they obtain the name of Martyrs, who for defence of the gospel, and maintenance of justice and innocency, esteem the terrible broils of the world, (which are raised up because it cannot away with preaching of the word of God) as a thing of nought: and contemn, and sets little by the threatening concourse of Kings, and whisperings of Princes, against the Lord, and against his Christ: and by no torments can they be drawn away, and made with less will, courage, or cheer, to profess the truth unto their last end. Wherefore, by the continual remembrance of such causes, as move the Lord, to bring afflictions and troubles upon his elect, we shall be encouraged to bear all things that shall happen, both with a patient and quiet mind: and either to rejoice, if in defence of righteousness we be unrighteously punished: or else take occasion, if we be justly, and of due desert chastised, to correct our manners, and amend our life thereby. Let it fall to our remembrance, that as a woman, which lieth in labour, feeleth great anguish in her whole body with the travel, but after she is delivered, and her child come into the world, is not only eased of her pain, but also taketh singular joy and pleasure, by forgetting her former trouble: even so affliction, which at first is wont to seem sharp and bitter, yet at length, it accustometh to work joyful and merry ends, with delectable fruits of patience. Let us never imagine in our own opinion, That there is no fortune but all thing be rightly governed by the omnipotent power of God. that there is either chance or fortune, and so suppose things happen by easualtie and at all adventure: (although no religion as may appear forbids those words by fortune or chance to be used in phrase of speech when things come to pass) nay, but let us think and persuade with ourselves, that there is a God: and judge for a surety, 1. Kin. 2. that all things by his council and providence, are excellently well governed. It is the Lord, that appoints us to death, and restores us again to life. He carrieth us down to hell, and bringeth us from thence again. The Lord maketh both the poor and rich. He exalteth the humble, and casteth dewne the high looks of the proud. Through him, kings do bear rule: and by him, kingdoms are transtated, from one Nation to another, for their wrongs and contumelies, and for their riches compassed by fraud and guile. Without the will of our heavenly father, Math. 10. our saviour affirmeth in the Gospel, that so much as a sparrow, doth not light upon the house top, nor that a hear falleth from the head, but by his providence. And what careful foresight the Lord hath toward his elect, he himself, doth plainly signify unto us, in these words of the Prophet Esay. Esay. 46. I have borne you (saith he) from your mother's womb, and brought you up from your birth till you were grown, and the Church will I bear up in her last age. I have made you, I will also nourish you, bear you, and save you. Wherefore the Lord is angry, when we fly to the succour of man, leaving God's help. Which thing, we may well perceive, by the saying of the said Prophet: An Egyptian is a man and not God, their horses are flesh, and not spirits: and so soon as the Lord shall stretch forth his hand, Esay. 31. then shall the helper fall, and he also that looketh for help shall perish, and both together be consumed. Let us learn therefore, with great trust and confidence, to wait for the assistance of God: and only to respect what his will and pleasure is: to endure also with a quiet mind, whatsoever his heavenly providence most graciously shall assign unto us. Let us follow the council of that holy Martyr Cyprian, who instructeth a godly mind, Evils turned to our benefit. how he should turn evils (aswell those which be engraffed in the very nature of man, as those which by other accidents happen unto him) to become an instrument of glory. For thus he writeth. Cyprian. Is any man ransacked of his substance, either by war, shipwreck, or by robbery? Let him not devise by and by, to repair his losses, by naughty and evil practices: but thus let him say with himself. It is the Lord that proveth me, and shall I not love him from the bottom of my heart? It is even he himself that gave me these things, and he himself it is that hath taken them away again: blessed be the name of the Lord. Let him give thanks, for that he received them of God's bountiful liberality: and let him also give him thanks, because they be taken away again for trial of his faith. If he shall thus say with the same mind and will, that holy job did, he shall with him also reap a reward. For the Lord regardeth not how much a man looseth, but how patiently he beareth the same. Like as he hath not respect to the quantity that a man giveth to the poor, but with what will and intent the same be done. Hast thou one only son, whom thou lovest, and sudden death doth deprive thee of him? or doth the plague take from thee thy best beloved spouse, thy children, and thy friends? take it patiently and say: So it seemed best to the Lord, and so peradventure it was expedient for us and ours: the lords name be blessed therefore. There be also certain diseases, tranquillity in all sickness and diseases. which are of no less terrible pain, than the cruelty of any tormentors: As the Pleurisy, the Sciatica, the Gout, the Stone, the Palsy, the soreness of the reins and bladder. If any such grief happen unto us, let not our minds be moved to impatience, lest our tongue also break out into blasphemous words. But let him that is troubled, say with blessed David, and with Hely the Priest. It is the Lord: Let him do whatsoever seemeth good in his own sight. So shall we turn those evils, which are not come upon us for professing of Christ, not only to be a crown of reward unto ourselves, but also to be extended to the glory of Christ: and peradventure bring to pass, that the Lord, through our patience will tender us, and either take away quite, or else mitigate our pain and torment. But and if we be not eased thereof, yet by such means, we shall 'cause the thing, which before was intolerable, through our impatient mind, now by our quiet enduring to become more tolerable. Let wicked murmurings therefore in time of adversity, Not murmuring in adversity. be removed from us, which be full of desperation and mistrust, and most evident tokens of perverse opinions, according to the excellent judgement of this grave writer. Let unjust complainings against the Lord be rejected far from us. Let us subject ourselves under the mighty hand of God. Let us receive his gentle correction, with a quiet mind, who hath never suffered unpunished such wrestling as hath been against his ordinance and appointment. Let enery man, that is full of pain, trouble, and misery, Mycheas the last chapter. say with the Prophet Micheas: I will bear the wrath and indignation of God, because I have sinned against him. And with Daniel: Danyel. 9 To thee Lord, belongeth righteousness, and to us pertaineth shame and confusion. Let us fall to hearty and earnest prayer, and to continual exercise of the holy Scriptures, the most sure strengthening of the heart: out of which if apt sentences be taken, and prudently with great advisement collected, and have the same perfectly, and as it were at our finger's end: they will not only keep down the serpent appearing up with his head, and minister present remedy to all the diseases of the soul, but also will arm and make us ready to endure with a patient mind, all other troubles and afflitions which shall come upon us. Let us think and suppose them, to be but base borne, and not right children, whom the Lord doth not chasten. And a shrewd sign may be gathered, Hebr. 72. that God hath rejected those, which be continually out of trouble. Let it be evident in our minds, that all things further to salvation, and fall out for the best to such as love God: Rom. 8. and that affliction, with such, doth not argue the hatred of God, but declares rather his love, who chastiseth them for a season as children: over whom he taketh more than fatherly care, exercising them with troubles, that (they being put of from the filthiness of sin, according to the Image of the first begotten of God) he might determine to endue them with blessed & immortal life. Let us call to remembrance, that God sendeth trouble and disquietness, to the intent the old man being subdued within us, we should with an humble and contrite spirit, and with certain reverence, tremble at his word. Let us bear away that true similitude: that as the seed of the Harvest, which is covered with Frost, increaseth more fruitfully: and as the flame, with blowing is kept under, to the intent it may increase and be made greater: so doth God, through adversity, more vehemently ravish our minds, stirs them up, and increases them with a longing for him. Let examples laid before our eyes, We see by examples whom God loveth, he also chastiseth. be a comfort unto us: whereby the mind may be made more steadfast to suffer loss and displeasure, and to endure pain and vexation. After the example of Christ, let us patiently abide affliction, and while we be oppressed with evils, let us have an eye to jesus the finisher of our faith. Heb. 12. Who is so arrogant, as will refuse to imitate the son of God? why doth the Disciple complain himself, since his Master lead the way, and willed that he should endeavour to follow him? why doth the servant require to be in better state than his master? And hath not Christ the son of God, ascended by the cross, to triumph: by slander, to glory: by death, to immortality? And let us (saith saint Paul) in following his steps, ●. Tim. 2. climb up by the same degrees to glory. 1. Pet. 2. For if we have both died together, lived together, and also suffered together: we shall also reign eternally together. The Lord loved jacob, but Esau he hated: yet abode jacob more troubles in this life, than Esau did. Yea, did he not abandon Saul, and prefer David, a poor Shepherd? and yet notwithstanding, how did he exercise him, both with trouble and affliction? How often did he lead him to extreme danger, of his life? that unless the Lord of his excellent grace, had delivered him, he could have found no way to escape. What needs me to speak of Danyell, Dan. 6.14. who being twice thrown into the lions Den, twice escaped by the will of almighty God? Or what need I to remember job, a singular pattern of patience? from whom the Lord took all that he had, as well the honour and ornaments of his life, as the relief and comfort of his prosperous health: clothing his body also with loathsome sores, and yet restored more than double fold to him again. Let the children of God remember hereby, that the Saints in time of affliction, do depend upon God only, and of him do wait so greatly for succour and safety, as they may boldly say with David: The Lord is my light, and my salvation: whom then shall I be afeard of, The Lord is the sure strength of my life, Psal. 26. who shall then make me afeard? If an host of men were set against me, yet shall not my heart be astonished. If the strength and cruelty of war should invade me, yet shall my mind be at rest and quiet. For such as these be, do bear with so patient a mind whatsoever betide, as although the world should turn upside down, the very ruin thereof should confirm their minds: According to that saying of the Prophet: Psal. 32. Let them learn that blessed are the Nations, whose GOD is the Lord jehovah, and the people that have chosen him to be their inheritance: about whom the Angels of the Lord pitch their tents, that they may preserve them, and deliver them by wonderful means. Let them learn that a king cannot be saved by the multitude of his host, Psal. 32. neither a mighty man by his great strength: That a horse is but a vain thing to save a man, nor that a man is delivered by the puissance of his horse: Let them not forget, that excellent verse, and not only to use the same often in their communication, but to verify it also in their living: Some put their trust in horses, and some in Chariots,, but we will call upon the name of the Lord our God. For being in this sort disposed in their minds, although they were in as narrow a strait, as were the children of Israel, and had on their back half cruel Pharaoh, with his mighty host, the deep Sea before them, and exceeding high mountains, on either side: yet would they not be dismayed with sear, nor despair, but with a pertite patient mind not once muttering, would wait for help of Moses the Captain of God, almighty, according to that saying: Exod. 4. Be ye stable and ye shall see the salvation of God which he will bring upon you. The Lord shall fight for you and ye shall be still. They which do not refuse nor seek to escape the same state of suffering trouble and affliction, that Christ himself, the Prophets, Apostles, and holy Martyrs did, nor require a better condition of life, than jesus the very head corner stone, nor then the pillars of of the Church, (being the chosen Prophets of God and Apostles) did: but do so lean unto God, and quietly suffer, whatsoever his providence shall allot unto them, as without complaining and lamenting, without moaning of their present fortune, and without any unlawful endeavour, either of trusting to themselves, or making provision for substance, they then expect and wait only for the help of almighty God: From such, the Lord cannot be absent, but will marvelously deliver them (and that often) contrary to the expectation of all men: as it is evident, not only by examples, but also as it plainly appeareth by the book of Psalms. Psal. 61. My soul (saith he) wait thou still patiently upon God, for of him cometh my salvation. He verily is my strength, my defence, my health, and my strong hold, so that I shall not fall. The mind that is thus affected, can never take a repulse of God, but shall obtain of his bountiful goodness, either an inestimable comfort in all kind of tribulation, either else a clean riddance thereof: or at lest wise a mitigation of his troubles. From hence floweth so sure a confidence in God, The Saints of most quiet mind in adversity. that the saints are in most quietness of mind, in time of adversity. As were those three most noble children, which song in the flaming Furnace, and invited to their sweet song, all creatures, and every particular part of the world, to praise the glorious majesty of God, and to magnitie and extol his goodness. And as were Paul and Silas also in a certain City of Macedon, Acts. 16 who being seourged with rods, thrown into the innermost prison, & their feet fast tied in the stocks, at midnight did set forth God with praises, & song psalms together with a joyful mind. Wherefore, it is thought that GOD showeth himself more amiable to us in adversity, than he doth in prosperity. And thereupon, what a cheerfulness had the Apostle Paul, as his words declare, what joy, 2. Cor. 11. what glorying in the Lord had he, while he remembered his labours, his stripes, his imprisonments, shipwreck, watchings, hunger, thirst, cold, and a number of other perils, and often death also: when he delighted in the infirmities, rebukes, necessities, persecutions, and anguish which he had suffered for Christ's sake: when he rejoiced in abiding so many great cruelties and miseries, for preaching of the Gospel: when he was filled with exceeding joy in all his tribulation: when he broke out in the mids of trouble, into a certain godly joyfulness of mind, saying: Blessed be God the father of our Lord jesus Christ, which is the father of mercy, & the God of all comfort, comforting us in all our troubles, in so much as we are able to comfort them, that be in any manner of trouble, by the same comfort wherewith we ourselves are comforted of God. For the same cause the Apostles departing from the face of the counsel to be scourged, when with great joy, that they might be counted worthy to bear blame for the name of jesus. Wherefore, although it appears plainly, that the Church of God hath evermore been vexed with trouble and persecution of the wicked: As when Abel, which was killed of his brother: Esay, most cruelly sundered with a Saw: jeremy, that was stoned to death by the people in Egypt: Zachary, slain by the Priests: john, by Herode: Christ, by pilate: Steven by the jews: the Apostles by cruel Tyrants: and so many Martyrs, Wisd. 5. assigned to death, and extreme punishment: Esay. 8. and as the godly who of wicked seorners are so trodden under foot, that oftentimes they are reputed for most vile abjects, and the crime of new seditious devise, and doting foolishness, laid to their charge: (and therefore the Prophet constrained, by reason of their envy, hatred, reproachings, slanders, and taunts, said with loud voice: behold I, and the children, which the Lord hath given me, are a token, wonder, and prodigious thing in Israel:) yet is it a delight among so many miseries of this life, in so variable cases of men's dealing, in such tossing and turning of the world, in so many terrors of punishments & rebukes, to remember, how far from impatience, the saints of God be: The steadfast joy of Martyrs at their death. with what a cheerful countenance they departed from this life, and with how steadfast a mind they go towards their death, 2. Macha. 7. as toward the gate of eternal life. How did the seven brethren, and their noble mother (of whom the story of the Machabées puts us in remembrance) how light set they, by those horrible torments? how scorned they the cruel tyrant? how smally did they weigh all things present before their eyes, in respect of the immortal joy to come. And no marvel: although a mortal man, The effecient cause of the Saints tranquillity in affliction. that hath not the spirit of God, will be amazed thereat. For God hath made a choice of the hearts of such as have a good conscience, and charity therewithal, which maketh every thing very pleasant, be it never so bitter and uncomfortable: whom he will swéetelye inspire with his peace, which exceedeth all capacity and understanding, and who shall be to him in steed of a Temple, wherein he will devil and walk. From hence springeth out, that wonderful patience of the Saints, who perceive, that their obedience shall be bountifully rewarded in time to come, and shall be precious and well accepted in the sight of the heavenly father, through Christ. Hereby, is the whole mind possessed with God, and strengthened by him: and hereby, is the lively hope of immortality to come, confirmed. God only, which is the chiefest, and that one alone goodness, doth by the presence of his comforting spirit in the time of trouble, so recreate and satistie with joy, the minds of his elect, that either they plainly put away all feel both of injuries done unto them, of poverty, of banishment, of contempt, of infamy, of prisonment, of torments, and of other miseries and calamities: or at lest wise, bear them out with an excellent courage. For they desiring (as the Apostle did) to be loosed, Death an advantage to the elect. and hoping assuredly to die well, count death an advantage to them, to separate them from all misery, & to give them an entering to all abundance of good things: whither they desire to be carried with full sail: (as did Simeon, who after he had seen the child jesus, pronounced out this verse, saying: Lord now lettest thou thy servant departed in peace. etc.) that the soul being loosed from the prison of the body, wherein after a sort it lieth as it were brought asleep: may sty up to her quiet rest, to delectable peace and liberty, and to everlasting life: where, it may continually draw out of the plentiful fountain of gods blessed majesty, continual pleasures, delectations and joys. Who then had not rather, with the wayfaring man, (if it so pleased God) be rid at the first stone he cometh at by the way, than to endure so many griefs, so many labours and dangers, to the utter tiring of his body, during the whole course of his journey in this life. For the children of God mourn, while they yet live within this earthly mansion of the body: which being once consumed, they know how they have a dwelling place with God, even a mansion not made with hands, but such a one, as is everlasting in heaven. And they being lightened with a sure hope thereof, do endure all manner of troubles, not only with a pacified mind, but with a willing and a glad heart also. They count banishment for defence of the Gospel, and for righteousness sake, Hatred of the world, the reward of virtue. but a trifle. They know that in this life, the reward of virtue, is the hatred of the world, is persecution, is hunger and banishment, Banished for the gospel of christ. which they had rather enter into among other perfit exiles of God, and to wander here and there uncertainly, than by remaining among Idolaters, to possess a fine and delitate life: while in the mean time by assenting, and subscribing to their evils, they must of necessity loose gods favour and eternal life also. Math. 10. They believe the words of Christ, that if one country forsake them, they shall be received of an other: even as Mesopotania entermyned jacob: the land of Madian, Moses: Phalestine, David, being driven out of judea: and Egypt, that received joseph and Christ. There is no place destitute of godly charitable men, who not being forgetful of that saying of Christ (he that receiveth you receiveth me) desire to be made partakers of the Gospel, in helping of the poor needle defenders thereof, yea, and rejoice at the present occasion offered, making much of the same: whose hearts the Lord doth incense, to help, cherish, and harbour, the holy succourless strangers of God. Wherefore, they take no care for their meat and drink, Psal. 146. but cast all their care upon the Lord, who giveth fodder to the cattle, and feedeth the young Ravens which call upon him. He sendeth down rain, which bringeth forth herb, to feed them, How God provideth for the young Ravens. while they wander in the desert Mountains. He heareth the creaking of these little birds, as it were a prayer made unto him: & being hated of their dams (as chickens out of kind) and forseken but new hatched, white, & unfeathered, he doth feed either with the dew of heaven, (as some think) or else with worms, that breed in their nest. If God then so favourably behold the beasts of the earth, and the fowls of the air, how much more of his abundant goodness, will he be present with his own people, which cry out to him by faith, and steadfastly wait for his only help? But and if it happen, that God's people, receive not always, food, of God their Saviour, in the most liberal sort, yet do they wait for some heard and small pittance: Esay. 30. according to that saying of Esay. The Lord (saith he) shall give you the bread of trouble, and the water of adversity. Whereunto, the Lord is accustomed to stand in time of extremity: and with such hardness they being exercised, can easily hold themselves content. For God doth suffer none of his elect to be brought to utter penury, and to die for hunger, unless they be chosen out to be Lazars, (that is to say) singular examples of sufferance. And therefore his will was, that Helias, being driven away, and forced by flying to shifted for himself, should be fed and nourished by the Widow, and by Ravens. Moreover, the constant elect, are no whit grieved with the long prosperity of the wicked: whom they wish rather to convert and amend, than for their obstinate continuance in naughtiness, to have them judged to the fire of hell, and to take their portion with the Devil and his Angels. For such, Four causes why god suffers the wicked so long to flourish. they know the will and pleasure of God is, that the ungodly, either by their long felicity, may be called to repentance, and to forsake their impiety: either that the good GOD, seeing them to refuse the goods everlasting, Rom. 2. may minister unto them the more abundance of worldly things here, to the end they should receive nothing of his goodness in time to come: Luke. 16. either, because men may be put from the desire of revenge, and provoked, after God's example, to love their enemies, Mat. 6. when as God not only spareth his enemies, but is also beneficial unto them: Or else, God useth such wicked men, as instruments, both to punish the misdemeanour of evil men, and to exercise the virtue of good men. Which thing is confessed by David, Psal. 16. in that prayer of his, in the xuj Psalm. Up Lord (saith he) deliver my soul from the ungodly, which is a sword of thine, and from the men of thy hand. I have taken upon me now in this whole discourse of true quietness of minds, A repetition of that which went before. (which I trust every man will grant me with favour and good will) the office of a whetstone, whose part is to make the iron tool sharp, itself being unfit to cut. So the true tranquillity of the mind, environed with the goodly company of all virtues, and richly noted out with variety of all manner of God's gifts: I have described with the Pen of this my continued style. The writer himself mean and base, being at no rest from worldly disquietness: endeavouring to direct others, to the shore of perfection, and yet myself bearing me sufficient record, of mine own evils: and perceive very well, how I abide amidst the surges of sins, not exempt from fear of wrack, in so huge a breaking in of losses and discommodities. I have set forth the patient tranquillity of the just, as well in all things, as specially in time of trouble and adversity: not to the intent we should behold the same with curious eyes only (as idle gazers do) and receive it with outward show of vain gratulation, as some fruit might arise thereof: but with an inflamed zeal, (after the example of the Saints) to labour and strive, even with all diligence and endeavour, who shall do hest therein. Wherefore, let us not lean to those four sinful conclusions, which the ambitious, covetous, voluptuous sort, and which the Cynic Philosophers do purpose to themselves. Let us not put any kind of confidence, either in the assistance of men, or abundance of friends, in the greatness of riches, or strength of an host, and power of men, that by such manner of stays we think to lead a more safe and quiet life: but let us refer our whole confidence to the true God, being author of the true tranquillity of our minds. Let us not rudely rush into other men's offices, but to this thing only take heed, that we content ourselves with our calling: and the state of life, that we are in, let us order it well and decently, and not wilfully, by coveting to come to that place and degree, whereunto we can not aspire, bring sorrows upon us, through our own folly. Let us utterly renounce the study of such Arts, as are not admitted us to deal in. Let us take in our hands the book of God's word, that being occupied therein both day and night, we may refresh our minds with fruitful and pleasant consolation, and from thence draw, as out of the pure Fountain, a right judgement, as well of controversies concerning our faith, as also in all other things: that we being thoroughly taught thereby, may spy as it were by an infallible mark, what kind of worshipping, God doth admit, and what he is displeased withal: and plainly discern thereby, truth from falsehood, right from wrong, the pure sincerity, from counterfeit show, and the thing which is honest, from that which is unhonest: that we may with confident wisdom, judge between the work of God and the work of the Devil, and prudently and cunningly distinct and sever the one from the other: lest we should both ignorantly and wickedly, ascribe those evils to the gospel, which through man's own perverse dealing, and the devils cruel malice, are brought upon us. Let us banish away inordinate disquietness of our minds. Let us remove the anguish of our consciences, by flying to Christ for secure. Let us make speed to come to this our saviour, with a sound faith, and learn to depend only upon him: by whom we are lead, from the vain similitude of good things, unto the true and everlasting goodness itself. Also, when we be troubled in our consciences, let us go to the minister of the Church, such a one as is godly, no babbler of things told him, but well willing, & ardent in charity: One that can endure troubles with us: One learned and exercised in Scriptures, and garnished with gifts of knowledge: who as a skilful Physician, is both willing and able to make medicine in due time for every disease: who sometime, feeling in himself, the fall of his own conscience, shall easily be able to stay up ours when it beginneth to waver and decay. But & if such a one, be not ready at hand, nor may easily be found out, so as his aid may be with us, then, refusing others, which be unlearned, ungodly, bane talkers, drunkards, rash babblers abroad, whatsoever we tell them in secret, affected with no private feel of sin, no Priests, but counterfeiters of Priests, not nor ministers of Christ, but bondslaves of Satan, and rascal of the common wealth: of whom we cannot look for remedy of our sins, nor to be instructed in godliness: (For how can they by their doctrine make us better, when by their examples they may make us worse) refusing such, I say, let us, if so occasion fall out, go to the lay man which is endued with the same gifts that are in a godly Minister, and with him let us confer: to him let us open our griefs and troubles: if he can give us any good council, let us hear and receive it with a willing mind. Let us often bear in remembrance the mystery of our redemption, accomplished and performed in Christ: and wheresoever the holy Supper of the Lord is rightly distributed and ordered as it aught to be, thither let us often assemble, to receive the same worthily together. Whereby we shall strengthen our minds in the sure hope of our salvation, we shall also take fruit of the heavenly pleasure, while we yet live here: and when we be called by God to departed this life, we shall be in a good readiness, and well settled in an excellent hope of dying well. But if so be we cast all shamefastness from us, making ourselves common to false Gods, to commit adultery with them like shameless Harlots, and so wickedly departed from God, leaving him, so loving a husband, to run like a light housewife a whoring to Idols: it is greatly to be feared, lest he make us a Bill of divorcement, and then we utterly lose his heavenly grace and favour, and through our own default, be deprived of the heritage of that blessed kingdom, and so put for ever from that most delectable beholding of god, from the fellowship of Angels, and society of Saintes. Let us not imagine in ourselves good intentes and meanings, when they have a show thereof, and yet be contrary to the word of God: since from thence rise oftentimes doctrine of Devils, and superstitious and ungodly customs: but with great chariness, let us reject them from us. For by them, the children of Israel being beguiled, did sacrifice their children to Saturn. Thereby, Aron erected the Calf, to the intent he might keep the people in their duty and obedience. Thereby the jews persecuted the Apostles, supposing they did God good service therein. Let us bear away, what happened to Vza for staying the Ark, & to Saul for saving king Agag and the best cattle. Let us not think, that we aught to prove our own wisdom, or to follow the advise of man's heart, which is prove and inclined to evil, nor to do that which seemeth good and right in our own eyes: but let us do that, which the Lord our God hath willed and commanded us to do: whose voice when we here, let us not harden our hearts, but in hearing the same, to declare our true obedience, which the Lord hath alway preferred above oblation and sacrifice. Let us never so long as we have breath and life within us, consent to the enticements of the world, to the suggestion of Satan, or to the desires of the flesh: nor suffer ourselves, through their jolly flatteries, to be enchanted and overcome, as it were with the sweet tune of the mermaid: or to rest (as seemeth to the ungracious) in the pleasant slumber of sin. But let us withstand them, with all our force & might, determining to make continual war with those three most cruel adversaries▪ Let us call to remembrance, that God is 〈◊〉 sanctification: and by living well, let us try whither we have the testimony of a good conscience: and not only to say hold of the lively hope of our salvation, but every day also, to increase the same more & more. Let us knowledge and confess, that the most true word of God, (which is the only comfort of our souls, In the time of Qucene Mary. and wherein consisteth the spiritual kingdom of Christ) is taken away from us for our unthankfulness, and that we have deserved to be put from the same: which is so inestimable a benefit, as David being amazed, when he thought thereupon, song this Verse: The Lord (saith he) hath not done so to every nation, nor his judgement hath he opened to the heathen people. Wherefore, with just sorrowing let us lament: and let us pray to God continually, that he will forget our sins, and restore us to his grace and favour again. And although, not because of our unworthiness, yet for the advancement of his name, and challenging of his honour, he will rise up and defend the constant defenders of his pure religion, and overthrow the obstinate adversaries of the truth, which are Authors of darkness, and subverters of souls: that he will by his just judgement give them due punishment for their desert. Who knowing him to be God, do not glorify him as GOD, nor obey the Gospel of our Lord jesus Christ: but wandering in their own inventions, and sticking to their own wisdom, rather suppress and keep under the word of GOD. But these (except they shortly repent) shall suffer punishment, even death everlasting, from the face of the Lord, and from the glory of his might: when he shall come to be glorified in his Saints, and become wonderful unto all true believers in him. But if affliction fall upon us, let us reckon it in stead of a benefit unto us: since the Lord thereby, rather informs us as children, calling us into the right way, than rejecteth us as Bastards and reprobates, to reserve a greater punishment for us in Hell. Let us in time of adversity, abandon all naughty murmurings against our merciful God, and use often prayer and thanks giving unto him, with a sure hope and confidence in his mercy: which thing, is the most acceptable sacrifice of all other: If affliction oppress us, and there be no stay of miseries and disquietness, let us by staying upon God's promises, cast our mind beyond all grief and vexation, upon the everlasting good things: and by laying the one against the other, transfer those heavy troubles, which presently molest us, to the reward of immortality and everlasting joys to come. Let us fully resolve with ourselves, that there is neither fortune nor chance, but that all things be most righteously governed by the providence of God almighty: and that, what displeasure and misery soever doth happen in man's life, happeneth for the best to them which have respect to godliness, and love God from the bottom of their heart: and having a fervent zeal towards him, do desire him earnestly, do choose him for their Protector and defender in all their affairs, do call upon him only, do fly to his mercy only, and do repose their trust on him as their only and alone secure. So we putting our trust in the free goodness, mercy, and clemency of almighty God, shall be replenished with excellent comfort, and being kindled with love of the true & eternal good things, shall be brought with a full and perfit course to that most desired quietness of mind. Where we being filled with the spirit, be it in prosperity or adversity, let us speak unto ourselves in Psalms, and Hymns, and spiritual songs, singing and making melody in our hearts, with thanks giving always to the Lord for all things, in the name of our Lord jesus Christ, which is one and the same both yesterday and to day, & for evermore. To God the Father also who is king of Kings, and Lord of Lords: who only hath immortality, and dwelleth in the light that no man can attain: who largely, plentifully and abundantly, will participate with his elect people, the thing which here only in the hearts of Saintes is begun: even the rest of eternal life which we so greatly long for: through his beloved son, in whom he hath made us dear unto him: To him be dominion, virtue, power, glory honour, and praise everlastingly, world without end. Amen. FINIS.