THE FIRST BOOK OF THE CHRISTIAN EXERcise, appertaining to resolution.  
Wherein are laid down the causes & reasons that should move a man to resolve himself to the service of God: And all the impediments removed, which may let the same.  
Psal. 62. Vers. 4.  
unam petii a domino, hanc requiram: ut inhabitem in domo domini omnibus diebus vitae meae: ut videam voluntatem domini.  
One thing have I requested at gods hands, & that will I demand still: which is, to dwell in his house all the days of my life: to the end, I may know and do his will.  
Anno. 1582.  
WITH PRIVYLEGE.   

THE summary OF THE CHRIstian exercise, as it is intended.  
FOR THAT three things are necessary to a man in this life, for the attaining of salvation: that is, to resolve himself to serve God in deed: to begin a right: and to persevere unto the end: therefore this whole treatise shallbe divided into three books.  
THE FIRST book shallbe of resolution, divided into two parts. And in the first part shallbe laid down all the principal reasons that ought to move a man to this resolution. In the second shallbe removed all impediments that commonly do hinder men from the same.  
THE second book shall treat of the way how to begin well, and shall likewise be divided into two parts: whereof the first shall show the way how to deliver ourselves from sin, and from the custom, bondage or delectation thereof. The second shall open the means, how to join ourselves perfectly to God, and to make a right entrance into his service.  
THE third book shall handle the means of perseverance, so far forth as it concerneth our ability, for though this gift be only of god: yet are there two things left by his grace to be performed of us: the one, to afke his aid: the other, to join our endeavour with the same. According to which two 〈◊〉, this book shallbe divided also into two parts: The first whereof shall entreat of all kind of prayer, both mental and vocal. The second shall declare the ways & means, how (by help of god's grace) we may resist & overcome all sorts of sin, & the temptations thereof.   

AN ADVERTISEMENT TO THE READER.  
I Had purposed (gentle reader) at the beginning, to have printed again, the Exercise of a Christian life, composed by D. loartes, & translated (not long since) into our longue: as may appear by the preface following. And albeit I minded to add certain matters and treatises unto the same: yet meant I not, but to retain so much as therein was done before, esteeming it so well done (as in deed it is) as no alteration needed therein. But yet notwithstanding, when I had 〈◊〉 down an other order & method to my self, than that book followeth: and had begun this first book of resolution: whereof no part is handled in that treatise: I found by experièce, that I could not well join that with this: to satisfy, either the order or argument by me conceived: & therefore was I enforced, to resolve upon a further labour, than at the first I intended: which was, to draw out the whole three books myself: not omitting any thing, that is in the said Exercise, or other like books, to this effect Which thing by gods holy assistance, I mean to do, as time, health & liberty shall permit me.  
Now I am constrained to break of, for the present, & to send 〈◊〉 only this first book of resolution: which I beseech our Lord may so work in thy heart by his heavenly grace, as I may beincouraged thereby the sooner to dispache the other two. God for our better trial permitteth many difficulties, disturbances, lets, & hynderances, in every thing that is taken in hand for his service: but yet, always after, he helpeth us out again: as I know he will do from time to time: the cause being his: and much more importing him than us. The only thing that he desireth at our hands is, that we should once resolve ourselves throughelie to serve him in deed: & consequently cast ourselves wholly into his holy arms: without reservation of any one jot that we have, unto ourselves: & then should we see, how good and merciful a lord he is: as now also we prove daily beyond all deserts, or expectation. Our lord bless & preserve thee (gentle reader) & enrich thee with the gifts of his holy grace: & when thou art amidst thy deepest devotions, I beseech thee to have some memory of me also, poor sinner: as I shall not be forgetful of thee, But above all others, let us both be mindful to pray for our persecutors: who finally will prove to be our best friends: being in deed the hammers which beat and polish us, for making us fit stones, for the building of gods new jerusalem in heaven.   

THE CONTENTS OF THIS FIRST BOOK.  

A preface to the reader touching two editions of this treatise wherein is proved. pag. 1.  
THat albeit books of controversy be in this age necessary for maintaining of our faith: yet books of devotion are more profitable to piety.  
How good life is oftentimes a mean to right faith.  
AN induction to the three books of this treatise: wherein are contained. pag. 6.  
HOw there be two parts of Christian divinity: the one called active, the other speculative: with their defferences.  
How there be three points necessary to a Christian life: three sorts of sinners touching the same: and this treatise divided in three books, for helping of them.   

THE CONTENTS OF THE FIRST part of this first book, touching the helps of resolution to serve God.  
The first chapter. 

Of the end & parts of this book: with a necessary advertisement to the reader. pag. 11  
HOw necessary a thing it is for a man to resolve to leave vanities, and to serve God.  
What argument the devil useth to draw men from this resolution.  
How wilful ignorance doth increase, and not excuse sin.  
What mind a man should have that would read this treatise.    
The second chapter. 

How tecessarie it is at this day, to enter into earnest consideration and meditation of our estate: wherein is declared. pag. 15.  
THat inconsideration herein is a great enemy to resolution.  
What inconveniences grow thereby at this day.  
The nature, and commodity of consideration.  
Of the exact manner of meditating the particulars of our religion in old time: and the fashion of believing in gross at this day.    
The third chapter. 

Of the end (in general) why man was created & placed in this world: wherein is handled. pag. 24.  
HOw due consideratio of this end helpeth a man to judge of himself.  
What mind a man should have to creatures.  
The lamentable condition of the world at this day, by want of this due consideration.  
And the mischief thereof at the last day.    
The fourth chapter. 

Of the end of man more in particular: & of two special parts of the same, required at his hands in this life: wherein is discussed. pag. 32.  
HOw exactly both these parts are to be exercised.  
The description of a Christian life.  
The lamentable condition of this time, by negligence herein.  
The care and diligence of ancient fathers touching the same.  
The remedies that they used for the one part and the infinite monuments of piety they left behind, touching the other.  
The different estates of good and evil men: aswell presently, & at the day of death, as in the life to come.    
The five chapter. 

Of the severe account that uve must yield to God: wherein is declared. pag. 45.  
A Principal point of wisdom in an aecounmptant, for veweing of the state of his account before hand.  
The Majesty of ceremony: and circumstances used by god, at the first publication of his law in writing: & his severe punishment of offenders.  
The sharp speeches of our saviour against sinners.  
Why two judgements are appointed after death.  
The sudden coming of them both.  
The demands in our account, at the generaAll judgement.  
The circumstances of horror and dread before, at, and after the same.  
What a treasure a good conscience will then be.  
The pitiful case of the damned.  
How easily the danger of those matters may be prevented in due tyme.    
The sixth chapter. 

A consideration of the nature of sin, and of a sinner: to show the cause why God justly useth the rigour before mentioned: wherein is described. pag. 65.  
GOds infinite hatred to sinners.  
The reasons why God hateth them.  
That they are enemies to God, & to themselves.  
How god punished sinners:: aswell the penitent, as the obstinate: and of the bitter speeches in scripture against sinners.  
Of the seven miseries and losses which come by sin.  
The obstinacy of sinners in this age.  
Two principal causes of sin.  
Of the danger to live in sin.  
How necessary it is to fear.    
The seventh chapter. 

another consideration for the further 〈◊〉 of gods judgements, and declaration of our demerit, taken from the 〈◊〉 of God and his benefits towards us. Wherein is showed. pag. 85.  
A Contemplation of the majesty of God: and of his benefits.  
Of the several uses of sacraments.  
diverse complaints against sinners in the person of God.  
Our intolerable contempt & ingratitude against so great a majesty and benefactor.  
Of great causes we have to love God, beside his benefits.  
How he requireth nothing of us but gratitude.  
That it resteth in due resolution to serve him.  
An exhortation to this gratitude, with a short prayer for a penitent sinner in this case.    
The eight chapter. 

Of what opinion and feeling we shallbe touching these matters, at the time of our death wherein is expressed. pag. 98.  
THe induration of some hearts, kept from resolution by worldly respects.  
Of three matters of terror, pain, & misery that principally molest a man at his death.  
A contemplation of the terrors, speech, or cogitation of a sinner at the hour of death.  
Of diverse apparitions & visions, to the just and to the wicked, lying a deinge.  
How all these miseries may be prevented.    
The nyenth chapter. 

Of the pains appointed for sin after this life, & of two sorts of them: wherein is declared. pag. 118.  
HOW God useth the motive of threats, to induce men to resolution.  
Of the temporal pains of purgatory.  
Of the severity thereof.  
Of the great fear, that holy men had thereof in old tyme.  
Of the everlasting pain in hell, reserved for the damned, and common to all that are there.  
Of the two parts thereof: that is pain sensible and pain of loss.  
Vehement conjectures touching the severity of those pains.  
Of the several names of hell in diverse tongues.  
Of the particular pains for particular offenders, peculiar in quality and quantity to the sins of each offonder.  
A certain vision of the handling of a wicked man in hell, showed to a holy man.  
Of the worm of conscience.    
The tenth chapter. 

Of the rewards, benefits, and commodities provided for gods servants: wherein is declared. pa. 149.  
HOw God is the best payemaster.  
Of his infinite magnificence.  
The nature, greatness, & value of his rewards.  
A description of paradise.  
Of two parts of felicity in heaven.  
A contemplatio of the commodities of the said two felicities joined together.  
The honour whereunto a Christian is borne by baptism.  
An admonition against security in this life.     

THE CONTENTS OF THE SECOND part of this first book: touching impediments of resolution.  
The first chapter. 

Of the first impediment: which is the difficulty, that many think to be in virtuous life. Wherein is declared. pag. 195.  
NYene special privileges & helps, wherewith the virtuous are aided above the wicked.  
1 The force of God's grace for easinge of virtuous lice, against all temptations.  
2 Of what force love is herein. And how a man may know, whether he have love towards God, or no.  
3 Of a peculiar light of understanding pertaining to the just.  
4 Of internal consolation of mind.  
5 Of the quiet of a good 〈◊〉 in the just  
6 Of hope in God which the virtuous have. And that the hope of the wicked, is in deed no hope, but mere presumption.  
7 Of freedom of soul and body, which the virtuous have.  
8 Of the peace, of mind in the virtuous to wards God their neighbour, & themselves.  
7 Of the expectation of the reward, that the virtuous have.  
Of the comfort that holy men have, after their conversion: And how the best men have had greatest conflict therein.  
Of S. Austin's conversion, and four annotations thereupon.    
The second chapter. 

Of the 〈◊〉 impediment: which is tribulation: wherein are handled four special points. pag. 239.  
1. FIrst that it is an ordinary means of salvation, to suffer some tribulation.  
2. secondly, that there be thirteen special considerations of gods purpose, in sending afflictions to his servants: which are laid down, and declared in particular.  
3. thirdly, what special considerations of comfort a man may have in tribulation.  
4. Fowerthlie, what is required at man's hands in tribulation.    
The third chapter. 

Of the third impediment: which is love of the world: which is drawn to six poyutes. pag. 292.  
1. FIrst, how and in what sense. the world and commodities thereof are vanities: & of three general points of worldly vanities.  
2. secondly, how worldly commodities are mere deceits.  
3. thirdly, how the same are pricking thorns.  
4. Fowerthlie, how the same are misery and affliction.  
5. Fyvethlie, how they strangle a man. With a descriprion of the world.  
sixtly, how a man may avoid the danger thereof, and use the commodities thereof to his own gain.    
The fourth chapter. 

Of the fourth impediment which is to much presuming of gods mercy: wherein is declared. pa. 347.  
THat prolonging of our iniquities, in hope of god's mercy, is to build our sins on gods back.  
Of the two feet of our Lord: that is, mercy and truth.  
Of two dangers of sinners: 〈◊〉 how gods goodness helpeth not them that, persevere in sin.  
Whether gods mercien be greater than his justice.  
The description of true fear.  
Of servile fear, and of the fear of children: and how servile fear is profitable for sinners    
The fifth chapter. 

Of the five impediment: which is delay of resolution upon hope to do it better, or with more ease afterward. Wherein a declaration is made. pag. 271.  
OF seven special reasons, why the devil moveth us to delay. And of six principal causes, which make our conversion harder by delay.  
How hard it is to do penance in old age, for him that is not accustomed to it: & what obligation and charge a man draweth to himself, by delay.  
That the example of the these saved on the cross, is no warrant to such as defer their conversion.  
Of divers reasons, why conversion made at the last hour is insufficent.    
The sixth chapter. 

Of three other impediments: that is sloth, negligence, & hardness of heart: wherein is declared. pa. 403.  
THe four effects of sloth: & the means how to remove them.  
Of two causes of Atheism, at this day. And of the way, to cure careless men.  
Of two degrees of hardness of heart.  
How hardness of heart is in all persecutors.  
The description of a hard heart: and the danger thereof.  
The conclusion of the whole book.      

TO THE CHRISTIAN READER touching two editions of this book.  
about three years passed (good reader) a certain learned and devout gentleman, considering the great want of spiritual books in England, for the direction of men to piety & devotic (which ought to be the chiefest point of our exercise in this life) took the pains to translate a godly treatise to that effect, named, the exercise of a Christian life, written in the Italian tongue, by a reverend man of the socretic of jesus, named Gasper Loartes, Doctor in divinity, and of great experience in the handling and managing of souls to that purpose. Which book because I understand of certainty, to have done great good, & to have wrought forcebly in the hearts of many persons, towards the foresaid effect of piety and devotion: I was moved to cause the same to be printed again, and that in much more ample manner than before, having added unto it, two parts of three, which were not in the former book.  
The reason of this so large an addition shall appear in the Induction following, where snalbe showed the parts of this book, with the causes and contents thereof. But the principal cause and reason was, to the end our country men might have some one sufficient direction for matters of life and spirit, among so many books of controversies as have been written, and are in writing daily. The which books, albeit in thes our troublesome & quarrelous times be necessary for defence of our faith, against so many seditious innovations, as now are attempted: yet help they little oftentimes to good life, but rather do fill the heads of men with a spirit of contradiction and contention, that for the most part hindereth devotion, which devotion is nothing else, but a quiet and peaceable 
A description of devotion  state of the soul, endued with a joyful promptness to the diligent execution of all things that appartayne to the honour of God. In respect whereof, S. Paul giveth this counsel to his scholar Timothy: contend not in words, for it is profitable to nothing, but 
2. Ti. 2.  to subvert the hearers. The like counsel he giveth in divers other places, in respect of this quiet devotion, which is troubled by contention.  
But yet (as I have said) these books of 
Books of 〈◊〉 ne cessarie. though 〈◊〉 〈◊〉 to 〈◊〉.  controversies are necessary for other considerations, especially in thes our times, when every man almost is made of a fancy, and apt to esteem the same great wisdom, except it be refuted. Such are our days, most unhappy truly in respect of our forefathers, who receiving the ground of faith peaceably, & without quarelinge from their mother the Chuche, did attend only to build upon the same, good works and Christian life, as their vocation required. But 
1. Cor. 3.  we spending all the time in ianglinge about the foundation, have no leisure to think upon the building, and so we weary out our spirits without commodity, we die with much ado and little profit, great disquiet & small reward. For who knoweth not, that what faith so ever a man hath, 
1 a co. 3.  yet without good life it helpeth him little? 
1. Co. 1.   
I am therefore of opinion (gentle reader) that albeit true faith be the ground of Christianity, without which nothing of it 
Heb. 12.  self can be meritorious before God: yet that one principal mean to come to this true 
Good life a mean to right faith,  faith, and right knowledge, and to end all thes our infinite contentions in religion, were for each man to betake himself to a good & virtuous life, for that God could not of his unspeakable mercy suffer such a man to err long in religion. We have a clear example of Cornelius a Gentile to whom God in respect of his religious life, prayer and alms 
Act. 10.  deeds, (as the scripture affirmeth) sent his Apostle S. Peter to instruct him in the right faith So merciful is God to those which apply themselves to virtue and piety, albeit they err as yet in points of faith.  
And on the contrary side, as lose life and worldly ambition, was the first cause of all heresy in Christian religion from the beginning: so is it the continuance of the same. and it is very hard for him that is so affected to be recalled from his error. For that (as the scripture saith) the wisdom of God will not 
Sap. 1.  entre into a malicious mind, nor devil in a body subject to sin. And our saviour in the gospel asketh a question of certain ambitious worldings, which geevethe great light to the thing we talk of: how (sayeth 
Ihon. 5.  he) can you believe, which seek glory one of an other? as who would say, that this worldly ambition and evil life of theirs, did make it impossible for them to come to the true faith.  
Wherefore (gentle reader) if thou be of an other religion than I am, I beseech the most heartily, that laying a side all hatred, malice and wrathful contention, let us join together in amendment of our lives, and praying one for an other: and God (no doubt) will not suffer us to perish finally for want of right faith. And to Catholics I must say further with S. Paul and S. james, that all 
1. Co. 13  their faith will profit them nothing, except 
jaco. 2.  they have charity also, both towards God and man, and thereby do direct their lives accordingly. Which God of his holy mercy give them 〈◊〉 to do, to his honour and their eternal salvation. And I most humbly request the (good Christian reader) to pray for me also, (if thou take any commodity by this book) that I be not like the Conduit pipe which bringeth water to the city, without drinking any itself, or as S. Paul with much less cause than I have, 
1. Cor. 9  feared of himself, to wit, less that after preaching to other, I become perchance a reprobate myself. Remember also I beseech the, that most virtuous good gentleman, who by his first translation, was the cause of this labour now taken again. He hath suffered much sense for the cause of his conscience, and is at this present under endurance for the same, and by that means, so much the more in disposition to receive fruit by thy prayer, by how much the more he hath suffered for righteousness sake, and is nearer joined to God by his separation from the world. Our lord bless him and the also (good reader) and send us all his holy grace, to do his will in this woorld, that we may reign with him in the world to come. Amen.  
Thy hearty well-willer and servant in Christ. R. P.   

AN INDUCTION TO THE three books following.  
ALL Christian divinity (good reader,) that is, all the business that man hath with God in this life standeth in two points. The one to know: the other to do. This first part containeth 
Two parts of Christian divinity.  principally our belief, set forth to us in our Creed, and other declarations about our faith, delivered us by the Catholic church to know and believe only. The other part containethe the ten commandments, the uses of holy Sacraments, and the like, prescribed unto Christians not only to know or believe, but also to exercise and execute in this life. The first of thes two parts is called theoric or speculative, because 
Theorike.  it consisteth in speculation, that is, in understanding and discourse of the mind, whereby a man comprehendeth the things he hath to know and believe. The second part is called practic or active, because it 
Practic.  standeth not only in knowledge, but also in action and execution of those things which by the first part he hath conceived and understood.  
In the first part there is less labour and 
Active divinity harder than speculative.  difficulty a great deal than in the second. Because it is easier to know, then to do: to believe aright, then to live accordingly: and the things that a man hath to believe are much fewer, than the things he hath to do, and therefore Christ in the gospels, and the Apoostles in their writings, spoke much more of things to be done, than of things to be known: of good living, than of right 〈◊〉 And amongst Christians few are damned for lack of knowledge, which commonly all men baptized have sufficient: (except in times of heresies,) but many thousands for evil life daily. Wherefore Christ in the Gospel telling the reason of such as should be damned, putteth lack of good life, as the reason of their damnation. Depart from me (saith he) 
Mat. 25.  into everlasting fire: I was Hungry and you gave me not to eat, etce.  
And the reason of this is, for that the things which a man is bound to believe (as I said before) are few, in respect of the things which a man hath to do, or the vices that he hath to avoided. Again, the 
The parts of action more hurt th āe the parts of understanding by the fall of Adam.  parts in man which appertain to understanding and knowledge, were not so hurt by the fall of Adam, as the parts appertaining to action, whereby it cometh, that a man hath less difficulty, pain, and resistance in himself to knowledge, than to good life, where our own corrupt affections make war against us, and so do make the matter unpleasant for a time, until they be conquered. For which cause we see many great learned men not to be the best livers, for that to know much is a pleasure to them, but to do much is a pain.  
For thes causes, not only the scriptures (as I noted before) but also the ancient holy fathers, have made great and long discourses, ample volumes, & many books, about this second part of Christian divinity, which consisteth in action, out of whose works, thes three books following for the most part are gathered, containing a perfect and exact instruction or direction, for all them that mean to lead a true Christian life, as also divers helps for them which have not yet fully that determination. For what so ever is necessary to a Christian after he hath once received the faith, is contained in this work. And to 
Three things necessary to a Christian in this life.  speak in particular, three things are necessary. The first is a firm resolution to serve God for the time to come, and to leave vice. The second is how to begin to do this. The third is how to persever and continue unto the end.  
These three things who so ever hath, no doubt but he shall both live and die a good Christian, and enjoy everlasting life in the world to come. And for lack of all or some one of thes things, many thousands (the more is the pity) do perish daily. For some men are either so careless, or so carnally geeven, as they never resolve themselves to live in deed well, and to forsake wickedness: and thes are farof from the state of salvation. Other resolve themselves often, but they never begin, or a least way they begin not as they should do, whereby they never come to any perfection. Other do both resolve and begin well, but they persever not unto the end, 〈◊〉 for lack of instruction, or helps necessary to the same: and thes also can not attain to life everlasting, but rather do lose their labour, for that Christ hath not 
Mat. 10 & 24.  promised salvation, but only to such as persever to the end.  
For helping therefore Christians in thes 
The divi sion of this work.  three points, this work is divided into three books. In the first book there are showed many means and helps, whereby 
The first book.  to bring a man to this necessary resolution, of leaving vanities to serve God, with a Christian life, according to his profession. In the second book is declared in particular, 
The second 〈◊〉.  how a man shall begin to put this resolution in practice, and without error to begin a new trade of life. In the third book 
The third book.  are laid down, the means and helps to perseverance unto the end. The which being done, there remaineth nothing, but the reaping of glory in the life to come, which we shallbe able to do without instructions, if it be our good hap to come to it, which God grant, and send us his grace, that we mave be as well content to labour for it in this life, as we will be joyful to possess it in the next, and to avoid the dreadful torments, which those must needs fall into, who for flowth, pleasure, or negligence, omit in this world, to procure the kingdom prepared for gods servants, in the next.   

THE FIRST BOOK AND FIRST part.  

Of the end and parts of this book, with a necessary advertisement to the reader.  
CHAP. I.  
THe first book (as I have showed 
The end of this book.  before) hath for his proper end, to persuade a Christian by name, to become a true Christian in deed, at the least, in resolution of mind. And for that there be two principal things 
Two parts of this book.  necessary to this effect: therefore this first book shallbe divided into two parts. And in the first shallbe declared important reasons and strong motives, to provoke a man to this resolution. In the second shallbe refuted all the impediments, which our spiritual enemies (the flesh the world & the devil) are wont to lay for the stopping of the same, knowing very well, that of this resolution dependeth all our good in the life to come. For he that never resolveth himself to do well and to leave the dangerous state of sin wherein he liveth, is farof from 
The necessity of resolution.  ever doing the same. But he that sometimes resolveth to do it, although by frailty he performethe it not at that time, yet is that resolution much acceptable before God, and his mind the rediar to return after to the like resolution again, and by the grace of God, to put it manfully in execution But he that wilfully resistethe the good motions of the holy ghost, and uncurteouslie contemnethe 
Act. 7.  his Lord, knocking at the door of his conscience, greatly provoketh the indignation 
Apoc. 3.  of God against him, and commonly groweth harder & harder daily, until he be given over into a reprobate sense, which 
Rom. 1.  is the next door to damnation itself.  
One thing therefore I must advertise 
An advertisement.  the reader before I go any further, that he take great heed of a certain principal deceit of our ghostly adversary, whereby he draweth many millions of souls into hell daily. Which is, to fear and terrify them from hearing or reading any thing contrary to their present humour or resolution. As for example, a usurer, from reading books of restitution: a lecherer, from reading discourses against that sin: a worldling, from reading spiritual books or treatises of devotion. And he useth commonly this argument to them for his purpose: Thou seest how thou art not yet resolved 
The devils argument.  to leave this trade of life, wherein thou art: & therefore the reading of these books will but trouble & afflict thy conscience, and cast the into sorrow and melancholy, and therefore read them not at all. This (I say, is a cunning flight of Satan, whereby he lead the many blindfolded to perdition, even as a falconer carriethe many hawks quietly being hooded, which other wise he could not do, if they had the use of their sight.  
If all ignorance did excuse sin, than 
Will full ignorance increa seethe sin.  this might be some refuge for them that would live wickedly: But this kind of ignorance, (being voluntary and wilful) increasethe greatly both the sin & the sinners evil state. For of this man the holy ghost speaketh in great disdain. Noluit intelligere ut 
Psal. 35.  bene ageret. He would not understand to do well. And again: quia tis scientiam repulisti, 
Ose. 4.  repellam te. For that thou hast rejected knowledge, I will reject the. And of the same men in an other place the same holy ghost sayeth: 
job. 21.  they do lead their lives in pleasure, and in a moment go down unto hell, which say to 
See. S. Austen of this 〈◊〉 de gra. & lib. arbi. cap. 3. & S. Chrisostome. ho ni. 26 in epist. ad Rom.  God, go from, us, we will not have the knowledge of thy ways. Let every man therefore be ware of this deceit, and be 〈◊〉 at the least, to read good books, to frequent devout company and other like good means, of his amendment, albeit he were not yet resolved to follow the same: yea although he should find some greeff & repugnance in himself to do it. For these things can never do him hurt, but may chance to do him very much good: and perhaps the very contrariety and repugnance which he beareth in frequenting these things against his inclination, may move our merciful lord, which seeth his hard case, to give him the victory over himself in the end, and to send him much more comfort in the same, than before he had dislike. For he can easily do it only by altering our taste with a little drop of his holy grace, and so make those things seem most sweet and pleasant, which before tasted both bitter and unsavoury. 
What mind a man should bring to the reading of this book.   
Wherefore as I would heartily wysne every Christian soul, that cometh to read these considerations following, should come with an indifferent mind, laid down wholly into gods hands, to resolve & do as it should please his holy spirit to move him unto, although it wereto the loss of all wordly pleasures what so ever: (which resignation is absolutely necessary to every one that desirethe to be saved:) so if some can not presently win that indifferency of themselves: yet would I counsel them in any case to conquer their minds to so much patience, as to go through to the end of this book, & to see what may be said at least to the matter, although it be without resolution to follow the same. For I doubt not, but God may so pierce these men's hearts before they come to the end, as their minds may be altered & they yield themselves unto the humble & sweet service of their lord and saviour, and that the Angels in heaven (which will not cease to pray for them while they are reading may rejoice and triumph of their regayninge, as 
Luc. 15.  of sheep most dangerouslye lost before.   

How necessary it is to enter into earnest condesiration and meditation of our estate.  
CHAP. II.  
THe prophet jeremy after a long complaint of the miseries of his time, fallen upon the Jews by reason of their sins, utterethe the cause thereof in these words: All the earth is fallen into utter desolation for that there is no man 
jere. 12.  which considereth deeply in his heart. Signifying hereby, that if the Jews would have entered into deep and earnest consideration of their lives and estate, before that great desolation fell upon them: they might have escaped the same, as the Ninivites did by the forewarninge of jonas: albeit the sword was now drawn, and the hand of God 
jon. 3.  stretched out, within forty days to destroy them. So important a thing is this consideration. In figure whereof all beasts in old time, which did not ruminate or chew 
Leu. 11.  their cud, were accounted unclean by 
Deu. 14.  the law of Moses, as no doubt but that soul in the sight of God must needs be, which revoluethe not in heart, nor chewethe in often meditation of mind the things required at her hands in this life.  
For of want of this consideration, and due meditation, all the foul errors of the world are committed, and many thousand Christians do find themselves within the very gates of hell, before they mistrust any such matter towards them, being carried thorough the vale of this life blindfolded, with the veil of negligence and inconsideration, as beasts to the slaughter house, and never suffered to see their own danger, until it be to late to remedy the same.  
For this cause the holy scripture doth recommend unto us most carefully, this exercise of meditation, and diligent consideration of our deutyes, to deliver us thereby from the peril which inconsideration eadethe us unto.  
Moses' having delivered to the people his embassage from God, touching all particulars of the law, addeth this clause also from God, as most necessary Thes words must remain in thy heart, thou 〈◊〉 meditate 
Deut. 6.  upon them both at home and abroate, when thou goest to bed, and when thourysest again in the morning. And again in an other place: 
Deu. 11.  teach your children thes things, that they may meditate in their hearts upon them. The like commandment was geeven by God himself, to joshua at his first election, to govern 
josu. 1.  the people: to wit, that he should meditate upon the law of Moses both day and night, to the end, he might keep and perform the things written therein. And God addeth presetlie the commodity he should reap thereof. For then (saith he) shalt thou direct thy way aright, and shalt understand the same. signifying that without this meditation, a man goeth both amiss, and also blyndlye, not knownge himself whether.  
Saint Paul having described unto his scholar Tymothye, the perfect duty of a prelate, addeth this advertisement in the end: haec meditare. Meditate, ponder and consider 
1. Tim. 4  upon this. And finally whensoever the holy scripture describethe a wise, happy, or just man (for all these are one in scripture, for that justice is only 〈◊〉 wisdom and felicity:) one chief point is this. He will 
Psal. 1.  meditate upon the law of God, both day and 
Pro. 15.  night. And for examples in the scripture how 
Eccl. 14.  good men did use to meditate in times past, I might here reckon up great store, as that of 
Gen. 24.  Isaac, who was wont to go forth into the fields towards night to meditate: also that of Ezechias the king, who (as the scripture 
Esa. 38.  sayeth) did meditate like a dove, that is, in silence, with his heart only, without noise of words. But above all other, the example of holy David is singular herein, who every where almost, maketh mention of his continual exercise in meditation, saying to God. I did meditare upon thy commandements 
Psal. 118  which I loved. And again: I will meaitate upon the in the mornings. And 
Psal. 62.  again, O lord how have I loved thy law? it 
Psal. 118  is my meditation all the day long. And with what fervor and vehemency he used to 
Psal. 38.  make these his meditations, he showeth when he saith of himself: my heart did wax hoot within me, and fire did kindle in my meditations.  
This is recorded by the holy ghost of these annuncient good men, to confound us which are Christians, who being far more bound to fervour than they, by reason of the greater benefits we have received yet do we live so lazelye, (for the most part of us) as we never almost enter into the meditation and carneste consideration of gods laws and commandments, of the mysteries of our faith, of the life and death of our saviour, or of our duty towards him, and much less do we make it our daily studdye and cogitation, as those holy kings did, notwithstanding all their great business in the comen wealth. 
Psa. 118   
who is there of us now a days, which maketh the laws and commandements or instifications of God (as the scriptures learnethe him) his daily meditations, as king David did? neither only in the day time 
Psal. 76.  did he this, but also by night in his heart, as in an other place he testy fiethe of himself. How many of us do pass over whole days, and months, without ever entering into these meditations? nay God grant there be not many Christians in the world, which know not what these meditations do mean. We believe in gross the mysteries of 
Belief in gross.  our Christian faith, as that there is a hell, a heaven, a reward for virtue, a punishment for vice, a judgement to come, an account to be made, & the like: but for that we chue them not well by deep consideration, nor do not digest them well in our hearts, by the heat of meditation: they help us little to good life, no more than a preservative put in a man's pocket can help his health.  
What man in the world would adventure 
marvelous effects of in. consideration.  so easily upon mortal sin (as commonly men do which drink them up as easily as beasts drink water) if he did consider in particular the great danger and loss that cometh by the same, as the loss of grace, the loss of god's favour, and purchassinge his eternal wrath, also the death of gods own son sustained for sin, the inestimable torments of hell for the everlasting punishment of the same? which albeit every Christian in sum doth beleyve: yet because the most part do never consider them with due circumstances in their hearts: therefore they are not moved with the same, but do bear the knowledge thereof locked up in their breasts, without any sense or feeling, even as a man carryethe fire about him in a flint stone without heat, or perfumes in a pommander without smell, except the one be beaten and the other be chafed.  
And (now to come near our matter which we mean to handle in this book:) what man living would not resolve himself thorowlye to serve God in deed, and to leave all vanities of the world, if he did consider as he should do, the weighty reasons he hath to move him thereunto, the reward he shall receive for it, and his infinity danger if he do it 〈◊〉? but, because (as I have said) scarce one among a thousand doth enter into these considerations, or if he do, it is with less attention or continuance than so great a matter requireth: her eof it cometh, that so many men perish daily, and so few are saved: for that, by lack of consideration, they never resolve themselves to live as they should do, and as the vocation of a Christian man requireth. So that we may also complain 
jere. 12.  with holy jeremy, alleged in the 〈◊〉 that our earth also of Christianity, is brought to desolation, for that men do not deeply consider in their hearts. 
The nature of consideration.   
Consideration is the key which openeth the door to the closet of our heart, where all our books of account doelye. It is the looking glass, or rather the very eye of our soul, whereby she seeth herself, and lookethe into all her whole estate, her riches, her debts, her duties, her neglingences, her good gifts, her defects, her safftie, her danger, her way she walkethe in, her pace she holdeth, and finally, the place and end which she drawethe unto. And without this consideration, she runnethe on blindly into a thousand brakes and briars, stumbling at every step into some one inconvenience or other, and continually in peril of some great & deadly mischief. And it is a wonderful matter to think, that in other business of this life, men both see and confess, that nothing can be either begun, prosecuted, or well ended, without consideration, and yet in this great business of the kingdom of heaven, no man almost useth or thinketh the same necessary.  
If a man had to make a journey but from 
A 〈◊〉 similitude.  England to Constantinople, albe it he had made the same once or twice before, yet would he not pass it over with out great & often consideration, especially whether he were right, and in the way or no, what pace he held, how near he was to his ways end, and the like. And thinkest thou (my dear brother) to pass from earth to heaven, and that by so many hills and dales, and dangerous places, never passed by the before, and this without any consideration at allichou art deceived if thou thinckeste so, for this journey hath far more need of consideration than that, being much more subject to bypathes and dangers, every pleasure of this world, every lust, every dissolute thought, every alluring sight & tempting sound, every devil upon the earth, or instrument of his (which are infinite,) being a thief, and dying in wait to spoil, the, & to destroy the upon this way towards heaven.  
Wherefore I would give counsel to every wise passenger, to look well about him, and at least wise once a day, to enter into consideration of his estate, & of the estate of his treasure, which he carryethe with him, in a brickle vessel, as Saint Paul affirmeth, 
2. Cor. 4  I mean his soul, which may as soon be lost by inconsideration, as the smalllest & nysest jewel in this world, as partly shall appear by that which hereafter I have written for the help of this consideration, whereof both I myself and all other Christians do stand in so great need in respect of our salvation. For surely if my soul or any other did consider attentyvelye but a few things of many which she knoweth to be true: she could not but speedily reform herself, with infinite mislike and detestation of her former course. As for example, if she considered thorowghly that her only coming into 
Deut. 6.  this life was to attend to the service of God, 
Luc. 1.  and that she notwithstanding attendethe only or the most part, to the vanities of this world: that she must give account at the last day of every idle word, & yet that 
Mat. 12.  she maketh none account not only of words, but also, nor of evil deeds: That nofornicator, 
1. Cor. 5.  no adulterer, no usurer, no covetous 
Lph. 5.  or unclean person shall ever enjoy the kingdom of heaven, as the scripture sayeth, and yet she thinketh to'goe thither, living in the same vices: That one only sin hath been sufficient to damn many thousands 
Gen. 6.  together, and yet she being Looden with 
Gen. 19  many, thinckethe to escape: that the way to heaven is hard, straight, and painful, by 
Mat. 7.  the affirmation of God himself, & yet she thinckethe to go in, living in pleasures & delights of the world: that all holly saints that ever were (as the Arostles, & mother 
Act. 1  of Christ she, with all good men since) 
1. Cor. 4  chose to themselves to live an austere life, in 
2. Cor. 4  fasting, praying, punishing there bodies, 
6. 11. 〈◊〉  & the like, and for all this, lived in fear and 
1. Cor. 9  trembling of the judgements of God: and she 
Phili. 2.  attending to none of thes things, but following 
1. Cor. 2.  her pastimes, maketh no doubt of her own estate. If I say my soul or any other, did in deed, and in earnest consider these things, or the least part of a thousand more that might be considered, & which our Christian faith doth teach us to be true: she would not wander (as the most part of Christian souls do) in such desperate peril thorough want of consideration.  
What maketh thieves to seem mad 
A 〈◊〉  unto wise men, that seeing so many hanged daily for theefte before their eyes, will yet notwithstundinge steal again, but only 
Mat. 7.  lack of consideration? and the very same cause 
Luc. 12.  maketh the wisest men of the world to seem 
Rom. 1.  very fools, and worse than frantics unto 
1. Cor. 1. 〈◊〉. 3.  God and good men, that knowing the vanities of the world & danger of sinful life, 
Gal. 3.  do follow so much the one, and fear so little the other. If a law were make by the authority of man, that whoesoever should add venture to drink wine, should vithout delay hold his hand but half an hour in the fire, or in boiling lead for a punishment: I think many would forbear wine, albeit 〈◊〉 they loved the same: and yet a law being made by the eternal majesty of God, that who so ever committhe sin, shall boil everlastingly in the fire of hell, without ease or end: Many men for lack of consideration do commit sin, with as little fear, as they do eat or drink.  
To conclude therefore, consideration is a 
The conclusion of this chapter.  most necessary thing to be taken in hand, especially in these our days, wherein vanity hath so'muche prevailed with the most, as it seemeth to be true wisdom, & the contrary thereof to be more folly, and contemptible simplicity. But I doubt not by the assistance of God, and help of consideration, to discover in that which followeth, the error of this matter unto the discrete reader, which is not wilfully blinded, or obstinately given over unto the captivity of his ghostly enemy (for some such men there be,) of whom God sayeth as it were pytyeng and lamenting their case: they have made aleague with death, & a covenant with 
Esa. 28.  hell itself: that is, they will not come out of the danger wherein they be, but will headelonglye cast themselves into enerlastinge perdition, rather than by consideration of their estate, to recover to themselves eternal life and glory, from which deadly obstinacy our Lord of his mercy deliver us all.   

Of the end for which man was created and placed in this world.  
CHAP. III.  
Now then, in the name of almighty God, and with the assistauce of his most holy spirit, let the Christian man or woman desirous of salvation, first of all consider attentively, as a good marchand factor is wont to do, when he is arrived in a strange country: or as a captain sent by his prince to some great exploit is accustomed, when he cometh to the place appointed: that is, to think for what cause he came thither? why he was sent? to what end? what to attempt? what to prosecute? what to perform? what shallbe expected and required at his hands upon his return by him that sent him thither? for these cogitations (no donbt) shall stir him up to attend to that which he came for, and not to employ he in impertinent affairs. The like (I say) would I have a Christian to consider, and to ask of himself, why, & to what end was he created of God, and sent hither into this world? what to do? wherein to bestow his days? he shall find for no other cause or end, but only to serve God in this 
Deu. 6.  life, & by that service to gain everlasting 
josu. 22.  glory in the life to come. This was the condition 
Gen 14.  of our creation, and this was the only consideration of our redemption, prophesied by zachary before we were yet redeemed, that we being delivered from the hands of our 
Luc. 1.  enymyes, might serve him in holiness and justice all the days of our life. 
The 〈◊〉 consequence.   
Of this it followeth first, that seeing the end and final cause of our being in this world, is to serve God in this life & thereby to gain heaven in the next: that what so ever we do, or endeavour, or bestow our time in, either contrary or impertinent to this end, which is only to the service of God, though it were to gain all the kingdoms of the earth: yet is it mere vanity, folly, & lost labour: & will turn us one day to grief, repentance, and confusion: for that it is not the matter for which we came into this life, or of which we shallbe asked account at the last day, except it be to receive judgement for the same.  
secondly it followeth of the premises, 
The second consequence.  that seeing our only end & business in this world, is to serve God, & that all other earthily creatures are put here to serve us to that end: we should for our parts be indifferent to all these creatures, as to riches or poverty, to health or sickness, to honour or contempt: and we should desire only so much or little of the same, as were best for us to our said end that we intend: that is, to the service of God: for who soever desiethe or seeketh thes creatures more than this, runnethe from his end for the which he came hither.  
By this now may a careful. Christian take some scantelinge of his own estate with God, and make a conjecture whether he be in the right way or no For yff he attend only or principally to this end, for which he was sent hither, that is, to serve God, and gain heaven, if his cares, cogitations, studies, endeavours, labours, talk, and other his actions, run upon this matter, and that he careth no more for other creatures, as honour, riches, learning, & the like: then they are necessary unto him for this end, which he pretendethe. If his days and life (I say) be spent in this study of the service of God, and procuring his salvation in fear 
Phili. 2.  and trembling as the Apostle willeth us: then is he doubtless a most happy & blessed man, and shall at length attain to the kingdom which he lookethe for.  
But if he find he in a contrary ease, that is, not to attend to this matter for which only he was sent hither, nor to have in his heart & study this service of God, and gaining of heaven, but rather some other vanity of the world, as promotion, wealth, pleasure, sumptuous apparel, gorgeous buildings, beauty, or any other thing else that partaynethe not to this end: if he spend his time (I say) about these trifles, having his cares & cogitations, his talk & delight, more in thes, then about the other great business of gaining heaven for which he was sent: Then is he in a perilous course, leading directly to perdition, except he altar and change the same. For most certain it is, that who soever shall not attend unto the service he came for, shall never attain to the reward promised to that service.  
And because the most part of the world not only of infidels, but also of Christians, do amiss in this point, and do not attend to this thing for which they were only created and sent hither. Hence it is that Christ & his holy saints have always spoken so 
Luc. 13. 23.  hardly of the small number that shallbe saved even among Christians, and have uttered some speeches which seem very rigorous to flesh and blood, and scarce true, albe it they must be fulfilled as, that it is easier for a 
Mat. 19  camel to go thorowghe a needle's eye then for a 
Mar. 10.  rich man to enter into heaven. The reason of which saying and many more standeth in this, that a rich man or worldling attending to heap riches, can not attend to do that which he came for into this world, and consequenetly never attain heaven, except God work a miracle, & so cause him to contemn his riches, and to use them only to the service of God as some times he doth: and we have a rare example in the gospel zacheus, who being a very rich 
Luc. 19  man, presently upon the enteringe of Christ into his house, & much more into his heart, gave half his goods unto the poor, and whom so ever he had injuried, to him he made four times so much restitution. And so entered into heaven which otherwise he had not done.  
But hereby now may be seen the lamentable 
The lamentable state of men of the world.  state of many a thousand Christians in the world, which are so farrof from bestowing wing there hold time & travel in the service of God and the gaining of heaven, as they never almost think of the same, or if they do, it is with very little care or attention. Good Lord, how many men and women be there in the world which bearing the name of Christians, scarce spend one hour of four and twenty in the service of God? how many do beat their brains about worldly matters, and how few are troubled with this care? how many find time to eat, drink, sleep, disport, deck & paint themselves out to the world, and yet have no time to bestow in this greatest business of all other? how many spend over whole days, weeks, months, and years, in hawking, hunting, and other pastimes, without any care or earnest cogitation of these things? Other in ambition & promotion without making account or regrade of the matter? what shallbe come of these people? what will they say at the day of judgement? what excuse will they have!  
If the marchand factor (which I spoke 
A comparison.  of before) after many years spent beyond the seas, returning home to give accounts to his master, should yield a reconninge of so much time spent in singing, so much in dancing so much in courting, and the like: who would not laugh at his accounts? but being further asked by his master, what time he bestowed on his merchandise which he sent him for: if he should answer, none at all, nor that he ever thought or studied upon that matter: who would not think him worthy of all shame and punishemene? and surelve with much more shame and confusion shall they stand at the day of judgement, who being placed here to so great a business, as is the service of almighty God & the gaining of his eternal kingdom of heaven, have not withstanding neglected the same, bestowing their studies labours and cogitations in the vain trifles of this world, which is as much from the purpose, as if men being placed in a course to run at a golden game of infinite price, (as we are all placed to run at heaven 
1. Cor. 9  as, S. Paul sayeth) they should leave their mark & 〈◊〉 step a side after flies or feathers in the air, and some other stand still gathering up the dung of the ground: and how were these men worthy (trow you) to receive so great arewarde as was proposed to them?  
Wherefore (dear Christian) if thou be wise, consider thy case while thou haste 
Gal. 6.  tyme. Follow the Apostles counsel: examine thy own work & ways, and deceive not thyself. Yet thou mayst reform thyself, because the day time of life yet remaineth. The dreadful night of death 
joh. 9  will overtake thee shortly, when there willbe no more time of reformation. What will all thy labour & toil in procuring of worldly, wealth, profit or comfort thee, at that hour, when it shallbe said to thee, as Christ said to thy like in the gospel, when he was now come to the top of his worldly felicity: thou fool this night shall they take 
Luc. 1.  away thy soul, and then who shall have the things which thou haste gotten together? Believe me (dear brother) for I tell the no untruth, one hour bestowed in the service of God, will more comfort the at that time, than a hundred years bestowed in advancing thyself & thy family in the world. And if thou mightest feel now the case, wherein thy poor heart shallbe then, for omitting of this thing, which it should most have thought upon: thou wouldst take from thy sleep, and from thy meat, also, to recompense thy negligence for the time past. The difference betwixt a wise man and a fool is this, that the one providethe for a mischief while time serveth: but the other when it is to late.  
Resolve thyself therefore good Christian while thou hast tyme. Resolve thyself without delay, to take in hand presently & to apply for the time to come, the great and weighty business for which thou wast sent hither, which only in deed is weighty & of importance, and all other are mere trifles and vanities, but only so far forth as they concern this. Believe not the world, which for running a wry in this point, is detested by thy Saviour, and every friend thereof, pronounced an enemy to him by his Apostle. say at length unto thy saviour, 
joh. 7. 8. 12.  I do confess unto the o Lord, I do confess and can not deny, that I have not 
1. joh. 2.  hitherto attended to the thing for which I was created, redeemed, and placed here by thee: I do see my error, I can not dissemble my grievous fault, and I do thank the ten thousand times, that thou hast geeven me the grace to see it whiles I may yet amend it: which by thy holy grace I mean to do & without delay to alter my course, beseeching thy divine majesty that as thou hast geeven me this light of understanding to see my danger & this good motion to reform the same: So thou wilt continue towards me thy blessed assistance, for performance of the same, to thy honour and my soul's health. Amen.   

Of the end of man more in particular, and of two special things required at his hands in this life.  
CHAP. FOUR  
Having spoken of the end of man in general, in the former chapter, & showed that it is to serve God in this life, & thereby to gain heaven in the next: it seemeth convenient (for that the matter is of great and singular importance) to treat some what more in particular, wherein this service of God do the consist, that thereby a Christian may judge of himself, whether he perform the same or no, & consequently whether he do the thing for which he was sent into this world.  
First therefore it is to be understood, that the whole service which God requireth at a Christian man's hands in this life, 
Two par tesof our end in this life.  consisteth in two things. The one to fly evil, & tother to do good And albeit thes two things were required of us also before our redemption by Christ, as appeareth by David whose commandment is general: decline from evil and do good; and by Esay the 
Psal. 36.  prophet whose words are: leave to do perversely, 
Esa. 1.  and learn to do well: yet much more particulerlye and with far greater reason are they demawded at the hands of Christian people, who by the death and passion of their redeemer, do receive grace & force to be able to perform thes two things, which the old law did not give, albeit it commanded the same.  
But now we being redeemed by 
Rom. 6.  Christ, and receiving from him not only the renewinge of the same commandment, for the performance of thes two things, but also force and ability by his grace, whereby we are made able to do the same: we remain more bound thereto in reason and duty than before, for that this was the fruit and effect of Christ his holy passion, as. S. Peter sayeth, that we being dead to sime, 
1. Pet. 2.  should live to justice. Or as S. Paul more plainly declareth the same when he sayeth, the 
Tit. 2.  grace of God our savour hath appeared to all men, instructing us to this end, that we renouncing all wickedness and secular 〈◊〉, should live soberly, justly, and godly, in this world. 
Two 〈◊〉 tes of the service of God.   
Thes two things than are the service of God, for which we were sent into this world: the one, to resist sin, the other to follow good works. In respect of the first 
job. 7. 2 Cor. 10 1. Tim. 1.  we are called soldiers, & our life a warfare upon the earth. For that as soldiers do always lie in wait to resist their enemies: 
2. Tim. 2  so ought we to resist sin, and the temptations 
Pphil. 1.  thereof. And in respect of the second, 
Heb. 10. & 〈◊〉.  we are called labourers, sowers, workmen, merchants, bankers, stewards, farmers, and 
Math. 9 10. 20.  the like, for that as thes men attend diligently 
Luc. 10. 1. Tim. 5.  to their gain & increase of substance 
Psal. 125  in this life, so should we to good works, for the increase of our treasure in the world 
Mat. 13.  to come.  
Thes two things are the points which a Christian man should meditate upon: the exercises wherein he should be occupied: the two legs whereupon he must walk towards his country: the two arms wherewith he must apprehend and lay hold on gods eternal kingdom: and finally the two wings whereby he must fly and mount to heaven. And whosoever wanteth any one of thes, though he had the other: yet can he not ascend to heaven no more, than a bird can fly lacking one of her wings. I say, that neither innocency is sufficient with out good works: nor good works any thing available, where innocency from sin is not: the latter is evident by the people of Israel, whose sacrifices, oblatios, prayers and other good works commended and commanded by God himself, were often times abominable to God: for that the doers thereof lived in sin and wickedness, as at large the prophet Isaiah declareth: the former also is 
Esa. 1.  made apparent by the parable of the foolish virgins, who albeit they were innocent 
Mat. 25.  from sin, yet because they lacked the oil of good works, they were shut out of doors. And at the last day of judgement 
Luc. 13.  Christ shall say to the damned, because you 
Mat. 25.  clothed me not, fed me not, and did not other deeds of charity appointed to your vocation: therefore go you to everlasting fire &ce. Both thes points than are necessary to a Christian for his salvation: and so necessary, as one without the other availeth not, as I have said. And touching the first, which is resisting of sin we are willed to do it 
How we ought to resist sin.  (by S. Paul) even unto death and with the last of our blood (if it were need) and in divers other places of scripture, the holy ghost willeth us most diligently to prepare our 
Heb. 12.  selves, to resist the devil manfully, which 
Eph. 5.  tempteth us to sin: and this resistance ought 
jaco. 4. 1. Pet. 5.  to be made in such perfect manner, as we yield not wittinglye and willingly to any fyn what soever, either in work, word, or consent of heart: in so much, that who so ever snould give secret consent of mind to the performance of a sin if he had time, 
Math. 5.  place, and ability thereunto: is condemned by the holy scripture in that sin, even as 
Exod. 12.  if he had committed the same now in act. 
Deut. 5.  And touching the second, which is good works, we are willed to do them abundantly, 
How we must do good voorkes.  diligently, joyfully, and ineessantlie, for so saith the scripture. Was soever thy hand can do, do it 〈◊〉. And again: walk worthy of God, fructyfiing in every good 
Eccle. 9  work: And again S. Paul sayeth Let us do 
Eccle. 1.  good works unto all men. and again in the 
Gal. 6.  very same place, let us never leave of to do good, for the time will come when we shall reap 〈◊〉 end. And in an other place he willeth us to be stable, immovable, and abundant in good works knowing that our labour shall not be 
1. Cor. 15  unprofitable,  
By this it may be seen (dear brother) 
A description of a Christian.  what a perfect creature, is a good Christian, that is, as S. Paul describeth him, the handworke of God and creature of Christ to good works, wherein he hath prepared that he should 
Ephe. 2.  walk. It appeareth (I say) what an exact life the true life of a Christian is: which is a continual resistance of all sin, both in thought, word and deed, and a performance or exercise of all good works, that possibly he can devise to do. What an Angelical life is this? nay more than Angelical, for that Angels being now placed in their glory, have neither temptation of sin to resist, nor can do any meritorious work as we may.  
If Christians did live according to this 
The perfection of a Christian life.  their duty, that is, in doing all good that they might, and never consenting to evil: what needed there almost any temporal laws? what a goodly common wealth were Christianity? who will now marvel of the happy days of our forefathers, wherein such simplicity, such truth, such conscience, such alms deeds, such sincerity, such virtue, such religion and devotion, is reported to have been: the cause was, for that they studied upon thes two points of a Christian man's duty, and laboured for the performance thereof, every man as God gave him 〈◊〉. And we, because we look not into thes matters, are become as lose and wicked in life, as ever the gentiles or infidels were. And yet is God the same God still, and will accept at our hands, no other account, than he did of our forefathers, for the performance of thes two parts of ourdewtie towards him. What then shall become of us, which do not live in any part as they did? And to enter yet some what more into the particular consideration of thes things, who is there now a days amongst common Christians, (for no doubt there be in secret, many servants of God which do it) but of those which bear the name of Christians and most stir abroad in the world, who is there (I say) that taketh any pain about the first point, that is, touching the resisting of the concupiscence of sin? which concupiscence or natural motion to sin, remaining in us, as a remnant of our natural malady in punishment of the sin of our first father Adam, is left in us now after baptism, ad agonem, that is, to strive withal, 
Aug. lib. 2 conc. julian & li. 1. de peccat. mer. ca vl. 10.  and to resist, and by resisting, to merit increase of glory in heaven. But alas how many there which do resist (as they should) thes evil motions of concupiscence? who 
Cassian. 1. 5 c. 12. & deinceps  doth ever examine his conscience of the same? who doth not yield commonly consent of heart, to every motion that cometh with pleasure, of covetousness, of anger, of revenge, of pride, of ámbition, and above all, of lechery, and other filthy sins of the flesh: knowing notwithstanding (by the protestation of our savour Christ himself) that every such consent of heart, is as much in substance of sin, as the act. 
Mat. 5.  and maketh the soul guilty of eternal damnation?  
It is a wonderful matter to consider, & able to make a man astonied to think, what great care, sear, diligence and labour, good men in old times did take about this matter of resisting sin, and how little we take now. job the iusl, having less 
job. 9  cause to fear than we, saith of himself: I did fear all my doings (o lord) considering that thou dost not pardon such as offend the. But the good king David which had now tasted gods heavy hand for consenting to sin before, she wethe himself yet more careful and fearful in the matter, when he saith: I did meditate in the night time together 
Psal. 76.  with my heart, and it was my whole exercise, & I did 〈◊〉 or sweep mine own spirit with in me: what a diligent examination of his conscience, thoughts and cogitations was this in a king? and all this was for the avoiding and resisting of sin: as also it was in S. Paul, woe examined his conscience so narrowly, and resisted all temptations with such diligence and attention, as he could pronounce of himself, that to his knowledge 
1. Cor. 4  he was guilty of nothing, albeit he doth confess in an other place, that he had most vile and strong temptations of the flesh laid upon him of the devil, by God's permission: 
2. Co. 12  mary yet by the grace of Christ he resisted and overcame all. Forth better performance whereof it is liklye that he used also these external helps and remedies of much fasting, long praying, painful watching, 
2. Cor. 6 & 11.  and severe chastising of his body, whereof he maketh mention in his writings. 
1. Tim. 1 1. Cor. 9  As also all godly men by his example, have used the like helps sense, for the better resisting of sinful temptations when need required, I mean the helps of abstinence, 
Remedies used by the ancient fathers for resisting of sin.  fasting, watching, prayer, chastising of the body by heareclothe, lying on the ground, beating, and the like. Whereof I could here recite great store of examples out of the holy fathers.  
But he which would read many heaped together in every one of thes particular 
10. Cassian. de instit. renunciant & coliat. patrum.  points, let him read the works of john Cassian the Eremite, which wrote almost twelve hundred years past, of the doings of mounkes and other the best Christians in his days: or let him read Marcus Marulus examples 
M. Marulus de factis dictis que memorabili bus.  of the lives of the ancient fathers gathered: out of this Cassian, S. Iherome and others: where he shall read many things that will make him wonder, and afeard also (if he be not past fear) to see what extreme pain and diligence these first Christians took, in watching every little sleight of the devil, and in resisting every little temptation or cogitation of sin, whereas we never think of the matter, nor make account either of cogitation, consent of heart, word or work, but do yield to all what soever our concupiscence moveth us unto, do swallow down every hook laid us by the devil, & most greedily do devour every poisoned pleasant bait, which is offered by the enemy for the destruction of our souls, and thus much about resisting of sin. 
How much we fail in doing good works.   
But now touching the second point, which is continual exercising ourselves in good works, it is evident in itself, that we utterly fail (for the most part of us) in the same. I have showed before how we are in scripture commanded, to do them, without ceasing, and most diligently whiles we have time of day to do them in, for as Christ saith, the night 
Io. 6.  will come when no man can work any more. I might also show how our forefathers the saints of God, were most diligent and careful in doing good works in their days, even as the husbandman is careful to cast seed into the ground whiles fair weather lasteth, and the marchante to lay out his money whiles the good markytt endureth: 
Gal. 6.  they knew the time would not last longo, 
Phili. 2.  which they had to work heir own salvation in: and therefore they bestirred themselves whiles oprortunitie served: they never ceased but came from on good work to an other, well knowing what they did, and what gain they hoped for.  
If there were nothing else to prove their wonderful care and diligence herein: yet the infinite monuments of their alms deeds, yet extant to the world, are sufficient testimonies of the same: to wit, the infinite churches builded and endowed with great and abundant maintenance, for the ministers of the same: so many bishoprics, deaneryes, archdeaconryes, Canonryes', prebends, chantries, and the like: So many hospitals & houses of orphans and poor people: so many schools, Colleges, universities: so many bridges, high ways, and public commodities, so many abbeys, Nunneries, Priaries, hermitages, and the like, for the senruice of God, and repose of holy people, which would leave the world and betake themselves only to the contemplation of heavenly things. Which charitable deeds all (& a thou sand more both private and public, secret and open, which I can not report) came out of the purses of our good ancestors: 〈◊〉 oftentimes not only gave of their abundance, but also saved from their own mouths & plucked from their own children & posterity, and bestowed it upon deeds of charitis for behoof of their sowels. whereas we are so farof from giving away our necessaries, as we will not bestow our very superfluities, but will employ them rather, upon hawks and dogs, and other brute beasts, & some times also upon much viler uses, then to the relief of our poor brethren, and to the ease of our souls in the life to come.  
Alas (dear brother) to what a careless and senseless estate are we come to wchinge our own salvation and damnation? S. Paul crieth out unto us, work your own salvation 
Phili. 2.  with fear and trembling, And yet no man for that maketh account thereof. S. Peter warneth us gravely and earnestly: brethren take you great care to make your vocation and election 
2. Pet. 1.  sure by good works, & yet who almost will think upon them? Christ himself thundereth in thes words: And I tell you make yourselves 
Luc. 16.  friends, (in this voorld) of unjust mammon, that when you faint they may receaise you into eternal tabernacles. That is, by your riches of this world, purchase unto you the prayers of good people, that by their intercession, you may enjoy life everlasting. And yet for all that, we are not moved herewithal: so dead we are and lumpyshe to all goodness.  
If God did exhort us to good deeds for his own commodity, or for any gain that he is to take thereby: yet in reason we ought to pleasure him therein, seeing we have received all from his only liberality before. But selnge he asketh it at our hands for no need of his own, but only for our gain, and to pay us home again with usury: it is more reason we should hearken unto him. If a common honest man upon earth should invite us to do a thing, promising us of his honesty a sufficient reward, we would believe him: but God making infinite promises unto us in scripture of eternal reward for our well doing, as that we shall eat 
Luc. 22.  with him, drink with him, reign with 
Mat. 13.  him, possess heaven with him, and the like, 
Rom. 8.  can not move us notwithstanding to works 
Apo. 22.  of charity. Marry because our forefathers were moved here withal, as having hearts of softer metal than ours are of: therefore they brought forth such abundant fruit as I have showed.  
Of all this than that I have said, the godly Christian may gather, first, the lamentable estate of the world at this day, when amongst the small number of those which bear the name of Christians, so many are like to perish, for not performing of thes two principal points of their vocation. Secondly he may gather the cause of the infinite difference of reward for good and 
The different state of a good & eutl man at the day of death.  evil in the life to come, which some men will seem to marvel at: but in deed is most just and reasonable, considering the great diversity of life in good and evil men whiles they are in this world. For the good man doth not only live void of mortal sin: but also by resisting the same, daily and howerlye increaseth his merit. The lose man, by yielding consent to his concupiscence, do the not only lose all merit, but also 〈◊〉 sin upon sin without number. The good man, besides avoiding sin, doth infinite good works, at the least wise in desire and heart, where greater ability serveth not. But the wicked man, neither in heart or deed doth any good at all, but rather seeketh in place thereof to do hurt. the good man employeth all his mind, heart, words, and hands, to the service of God and of his servants for his sake. But the wicked man bendeth all his force and powers 〈◊〉 of body and mind, to the service of vanities, the world, and his flesh: in so much, that as the good man increaseth howerlye in merit, to which is due increase of grace and glory in heaven: so the evil from time to time, in thought, word or deed, or in all at once, heapeth up sin and damnation upon himself, to which is due vengeance, and increase, of torments in hell: and in this contrary course they pass over their lives for twenty, thirty, or forty years, and so come to die.  
And is it not reason now, that seeing there is so great diversity in their estates: there should be as great or more diversity also in their reward? especially seeing God is a great God, and rewardeth small things with great wages, either of everlasting glory, or everlasting pain. thirdly and lastly the diligent and careful Christian may gather of this, what great cause he hath to put in practise the godly counsel of S. Paul which is, that every man should 
Gal. 6.  prove and examine his own work and so be able to judge of himself, in what case he standeth. And if upon this examination, he find himself a wry: to thank God of so gteate a benefit, as is the reveilinge of his danger, whiles yet there is time and place to make amends for all. No doubt many perish daily by gods justice in their own gross ignorance, who if they had received this special favour, as to see the pit before they fell in: happylye they would have escaped the same. Use gods mercy to thy gain then (gentle brother) and not to thy further damnation. If thou see by this examination that hitherto thou hast not led a true Christian life: resolve thyself to begin now, and cast not away wilfully that precious soul of thine, which Christ hath bought so dearly, and which he is most ready to save and endew with grace and eternal glory, if thou wouldst yield the same into his hands, and be content to direct thy life according to his most holy, easy, and sweet commandments.   

Of the severe accounpte that we must yield to God of the matters aforesaid.  
CHAP. V.  
Amongst other points of a 
A principal point of wisdom in a servant.  prudent servant, this is to be esteemed one principal, to consider in every thing committed to his charge, what accounpte shallbe demanded touching the same: also what manner of man his master is: whether facile, or rigorous: mild, or stern: careless or exquisite in his accounts. Also whether he be of ability to punish him at his pleasure, finding him faulty: and 〈◊〉, how he hath dealt with other before in like matters. For according to thes circumstances (if he be wise) he will govern himself and use more or less diligence in the charge committed.  
The like wisdom would I counsel 
A necessary consideration  a Christian to use, in the matters before recited: to wit, touching our end for which god sent us hither, and the two principal points thereof, enjoined for our exercise in this life: to consider (I say) what accounto we shallbe demanded for the same: in what manner: by whom: with what severity: with what danger of punisament, if we be found negligent and reckless therein.  
For better understanding whereof, it is to be noted, first, with what order and with what ceremonies and circumstances God gave us this charge, or rather made and proclaimed this law of our behaviour & service towards him. For albeit he gave the same commandment to Adam in his first creation, and imprinted it afterwards by nature into the hearts of each man before it was written (as S. Paul testifieth.) yet for more 
Rom. 2.  plain declarations sake, and to convince us the more of our wickedness, (as the same 
Rom. 7.  Apostle noteth.) he published the same law 
Gal. 3.  in written tables, upon the mount Synay: Marry with such terror, and other circumstances of Majesty, (as also S. Paul 
Heb. 12.  noteth to the Hebrews) as may greatly 〈◊〉 the breakers thereof. Let any man read the nynetenthe chapter of Exodus, & there 
Exo. 19  he shall see, what a preparation there was for the publishing of this law. First, God 
The dreadful publication of the law.  caileth Moses up to the hill, and there reckoneth up all the benefits which he ever had bestowed upon the people of Israel: and promiseth them many more, if they would keep the law which he was then to give them. Moses' went to the people, and returned answer again, that they would keep it. Then caused God the people to be sanctified against the third day, to wash all their garments, and that no man should company with his wife: also to be charged that none upon pain of death should presume to mount up to the hill but Moses' alone, and that who soever should dare but to touch the hill, should presently be stoned to death. When the third day was come, the Angels (as S. Steven interpreteth it) were ready 
Act. 7.  there to promulgate the law. The trumpets sounded mightily in the air: great thunder broke out from the sky, with fierce lightnings, horrible clouds, thick mists, and terrible smoke rising from the mountain. And in the midst of all this Majesty, and dreadful terror, God spoke in the hearing of all: I am thy Lord God which 
Exo. 20.  have brought the out of the land of Egypt, me 
Deut. 5.  only shalt thou serve: and the rest which followeth, containing a perfect description of our duty in this life, commonly called the ten commandments of God.  
All which terror and majesty, S. Paul himself as I have said, applieth to this 
Heb. 12.  meaning, that we should greatly tremble to break this law, delivered us with such circumstances of dread and fear: signifiyinge also hereby, that the exaction of this law, must needs be with greater terror at the day of judgement, seeing that the publication thereof, was with such astonishment and dread. For so we see always great princes laws to be executed upon the offenders with much more terror than they were proclaimed. And this may be a forcible reason to move a Christian to look unto his duty  
secondly if we consider the sharp 
God spunishements.  execution used by God upon offenders of this law, both before it was written and since: we shall find great cause of fear also, as the wonderful punishment upon 
Gen. 3.  Adam & so many millions of people besides, for his one fault: the drowningo of all 
Gen. 7.  the world together: the burning of Sodom 
Gen. 19  and Gomorra with brimstone: the reprobation 
1. Re. 18.  of Saul: the extreme chastisement 
2. Re. 12  of David: and the like. Which all being done by God with such rigour for less & fewer sins than ours are, & also upon them whom he had more cause to spare than he hath to tollerace with us: may be admonishments what we must look for at gods hands, for breach of this la of serving him in this lice.  
thirdly if we cousider the speeches 
Christ's speeches.  & behaviour of our lord & master Christ in this matter: we shall have yet more occasion to doubt cur own case: who albeit he came now to redeem us and to pardon all, in all mildness, humility, clemency and mercy: yet in this point of our account he never showed but austerity and great rigour, not only in words and familiar speech with his Apostles, but also in examples and parables to this purpose. for so in one parable he damneth that poor servant to hell, (where should be weeping & gnashing of teeth) only for that he had not 
Mat. 25.  augmented his talon delivered him. And Christ confesseth there of himself, that he is a hard man, reaping, where he sowed not, and gathering where he cast not abroad: expecting also usury at our hands, for the talents lent us, and not accepting only his 
Mat. 24.  own again. And consequently threatening much more rigour to them which shall misspend his talentes, as the most of us do. Again he damneth the servant whom he found a sleep: he damned the poor man which was compelled to come into the wedding, 
Mat. 22.  only for that he came without a wedding garment: he damned the five foolish virgins, for that they had not their 
Mat. 25.  oil with them, and were not ready jump at the very hour to go in with him, & would not know them when they came after: and finally he promiseth to damn all those (without exception) which shall work 
Matt. 13.  iniquity, as S. Matthew restisieth.  
Moreover being asked by a certain prince on a time how he might be 〈◊〉 〈◊〉 would give him no other hope, though he were a prince, but only this, if thou wilt enter into life, keep the commandments of God. 
Luc. 18.  And talking with his Disciples at an other 
Mat. 19  time of the same matter, he giveth them no other comfort but this: if ye love me keep my commandments. As who should say, if you 
Iho. 14.  were never so much my Disciples, and if ye break my commandments: there is no more love nor friendship betwixt us. And S. john (which best of all other knew his meaning herein) expoundeth it in this sense, when he saith: if a man (sayeth he) knoweth God, and 
joh. 2.  yet keepeth not his commandments, he is a liar, and the truth is not in him. And more yet (to take away all hope or expectation from his disciples of any other way of salvation, than by keeping his commandments) he saith in an other place, that he came not to 
Math. 5.  take away the la but to fulfil it, & straight way he inferreth upon the same, who soever therefore shall break one of the least of thes commandments, shallbe called the least in the kingdom of heaven. For which cause, at his departure out of the world, the very last words that he spoke to his Apostles were these: that they should teach men to 
Mat. 28.  observe all his commandments what soever.  
By which appeareth the severe meaning that Christ had to wchinge our account for the keeping of his commandments in this life. The which also may be gathered by that being asked whether the number 
Luc. 13.  were small of them that should be saved: he answereth yea, and counseleth men to strive to go into the strait gate: for that many should be shut out yea even of them, which had eaten and 〈◊〉 which him, and had enjoyed the corporal presence of his blessed body, but had not lived as he commanded them. In which case he signifieth that no respect or frindsnippe must take place with him at the last day. For which cause he said to the man whom he had healed at the fishepools side in jerusalem, behold now thou art hole, seethow sin no 
job. 5.  more, lest worse happen to the than before. And generally he warneth us in S. Mathews 
Matt. 5.  gospel, that we agree with our adversaries, and make our accounts straight in this life, otherwise we shall pay the uttermost fardinge in the life to come. And yet more severely he saith in an other place: that we 
Mat. 12.  shall render account at the day of judgement for every idle word which we have spoken.  
Which day of judgement he warneth us of before, and foretelleth the rigour and danger in sundry places of holy scripture to the end we should prevent the same, and so direct our lives while we have time in this world: as we may present ourselves at that day without fear & danger, or rather with great joy and comfort when so many thousands of whicked people shall appear there, to their eternal confusion.  
And because there is nothing which so 
Of the day of judgement.  fitly showeth the severity of Christ in taking our accountc at the last day, as the order and manner of this judgement described most diligently by the holy scripture itself: it shall make much for our purpose, to consider the same. And first of all, it is to be noted, 
Two iud gements after death.  that there be two judgements appointed after death: the one called particular, whereby each man presently upon his departure from this world, receiveth particular sentence, either of punishment or of glory, according 
joh. 5.  to his deeds in this life (as Christ's 
Mat. 25. & 16.  own words are) whereof we have examples in Lazarus and the rich gloutton, who were presently carried, the one to pain, tother to rest, as S. Luke testifieth. And to 
Luc. 16.  doubt of this, were obstinacy, as S. Austen affirmeth. The other judgement is called general, 
Lib. 2. de anima. chap. 4.  for that it shallbe of all men together in the end of the world, where shall a final sentence be pronounced, (either of reward, or punishment) upon all men that ever lived, according to the works which they have done, good or bad, in this life: and afterward never more question be made of altering 
2. Cor. 5.  their estate: that is, of easinge the pain of the one or ending the glory of the other.  
Now as touching the first of these two 
The particular oudgement. Aug. tra. 49. In 10.  judgements, albeit the holy ancient fathers, especially S. Austen, do gather and consider divers particulars of great severity and fear, as the passage of our soul from the body to the tribunal seat of God, under the custody both of good and evil Angels: the fear she hath of them: the sudden strangeness of the place where she is: the terror of god's presence, the straight examination she must abide, and the like) yet for that the most of thes things are to be considered also in the second indgement which is general: I will pass over to the same: noting only certain reasons yielded by the holy fathers, why God after the first judgement, 
Why there be two iud gements appointed.  (wherein he had assigned to each man according to his deserts in particular) would appoint moreover this second general judgement Whereof the first is, for that the body of man rising from his sepulchre, might be 
1  partaker of the eternal punishment or glory of the soul, even as it hath been partaker with the same, either in virtue or vice in this life. The second is. that as Christ was 
2  dishonoured and put to confusion here in the world publicly: so much more he might show his majesty and power, at that day in the sight of all creatures, and especially of his enemies.  
The third is, that both the wicked and good might receive their reward openly, 
3  to more confusion and heart grief of the one, and triumph of the other, who commonly in this world have been overborne by the wicked. The fourth is, for that evil men 
4  when they die, do not commonly carry with them all their demerit and evil: for that they leave behind them either their evil 
Consider wellthiss reason good reader.  example, or their children and familiars corrupted by them, or else books and means which may in time corrupt other. All which being not yet done, but coming to pass after their death, they can not so conveniently receive their judgement for the same presently: but as the evil falleth out: so their pains are to be increased. The like may be said of the good. So that (for examples sake) S. Paul's glory is increased daily, and shallbe unto the worlds end, by reason of them that daily profit by his writings and example: and the pains of the wicked are for the like reason daily augmented. But at the last day of judgement, shallbe an end of all merit and demerit, and then it shallbe seen evidently what each man hath deserved.  
Te speak then of this second judgement, 
Of the general day of judgement Eccl. 12.  general and common for all the world, wherein as the scripture saith, God shall bring into judgement every error which hath been committed: there are divers circumstances to be considered, and divers men do set down the same diversly, but in mine opinion, no better, plainer, or more effectual declaration can be made thereof, than the very scricture maketh itself, setting forth unto us in most signifieant words, all the manner, order, and circumstances, with the preparation thereunto as followeth.  
At that day, there shallbe signs in the 
Luc. 21.  Sun and in the moon, and in the stars: 
Mat. 24.  
the Sun shallbe darkened: the moon shall 
Marc. 13  give no light: the stars shall fall from the skies: & all the powers of heaven shallbe moved: the firmament shall leave his situation with a great violence: the elements shallbe dissolved with heat: and the earth with all that is in it shallbe consumed with fire: the earth also snall move of her place, and shall fly like a little dear or sheep. The pressures of nations upon the earth shallbe great, by reason of the confusion of the noise of 
Esa. 13.  the sea and floods, and men shall whither a way for fear and expectation of thes things, that then shall come upon the whole world. Then shall the sign of the Son of man appear in the sky, and then shall all the tribes of the earth mourn and wail: and they shall see the son of man coming in the clouds of heaven, with much power and glory, great authority and majesty. And 
1. Cor. 13  then in a moment in the twinkling of an eye, he shall send his Angels with a trumpet and with a great cry at midnight, and they 
Mat. 25.  shall gather together his elect, from the four parts of the world, from heaven to earth. All must be presented before the tribunal 
2. Cor. 5.  of Christ: who will bring to light those things which were hidden in darkness, & 
1. Co4r.  will make manifest the thoughts of men's hearts: and what soever hath been spoken in chambers in the ear, shallbe preached upon 
Lu. 〈◊〉.  the house top: Account shallbe asked of 
Psal. 74.  everyeydle word, and he shall judge our very righteousness itself. Then shall the just stando in great constancy, against those which have afflicted them in this life. And the wicked seeing that, shlbe trowbled 
Sap. 5.  with a horrible fear, and shall say to the 
Luc. 23.  hills, fall upon us, and hide us from the face 
Apoc. 6.  of him that sitteth upon the throne, and from the anger of the lamb, for that the great day of wrath is come. Then shall Christ separate the sheep from the goats, and shall put the sheep on his right hand, 
Mat. 25.  and the goats on the left, and shall say to those on the right hand, come ye blessed of my father, possess the kingdom prepared for you, from the beginning of the world: I was Humgry, and you gave me to eat: I was a stranger, and you gave me harbour: I was naked, and you clothed me. I was sick, and you visited me: I was in prison, & you came to me. Then shall the just say, o lord when have we done, thes tainges for the? and the king shall answer: truely when you did them to the least of my brothers, you did it to me. Then shall he say to them on his left hand: depart from me (you accursed) into everlasting fire, prepared for the devil and his angels: for I was Hungry, and you fed me not: I was a stranger, and you harboured me not: I was naked, and you clothed me not: I was sick and in prison, and you visited me not. Then shall they say, o lord, when have we seen thee hungry, or thirstio, or a stranger, or naked or sick, or in prison, and did not minister unto the? and he shall answer, verily I tell you: seeing you have not done it to one of thes lesser, you have not done it to me. And then thes men shall go into eternal punishment, and the just into life everlasting.   
Tell me what a dreadful preparation is here laid down how: many circumstances of fear & horror? it shallbe (saith the scripture) at midnight when commonly men are a sleep: it shallbe with hideous noise of trumpets, sound of waters, motion of all the elements. What a night will that be trowest thou, to see the earth shake, the hills and dales moved from their places, the moon darkened, the stars fall down from heaven, the whole element shivered in pieces; and all the world in a flaming fire?  
Saint john saw it in vision, and was 
Apoc. 6.  marvelous a feared. 
I saw (faith he) when the lamb had opened one of the seven seals: & I hard one of the four beasts say (like the voice of a thunder) come and see, and I saw: and behold a white horse, and one that sat upon him had a bow, and he went out to conquer. Then went there forth a black horse. & he that sat upon him had a pair of balances in his hand: then went there forth a pale horse, and he that sat upon him was named death: and hell followed behind him: and he had authority geeven him to kill by sword, by death, and by beasts of the earth. The earth did snake, the sun grew black like a sack: the moon like blood: the stars fell from heaven: the sky doubled itself like a folded book: every hill and Island was moved from his place: the kings of the earth and princes and tribunes, and the the rich & stout, hid themselves in dens, and in the rocks of hills. Then appeared there seven Angels will seven trumpets, and each one prepared himself to blow his blast, at the first blast came there hail and fire mixed with blood. At the second blast came there a whole mountain of burning fire into the sea, and the third part of the sea was made blood. At the third blast fell there a great star from heaven named absinthium, burning like a torch and infected the rivers and fountains. At the fourth blast was stricken down the third part of the sun, moon, and stars: and an eagle flew in the element cryeinge with a hideous voice: woe, woe, woe to all them that devil upon the earth. At the fifth blast fell a star from heaven 
Apoc. 9  which had the key of the pit of hell, and he opened the pit, and there arose a smoke as from a great furnace, and there came forth (besides) certain Locusts like scorpions, to torment them that had not the mark of god in their foreheads. And at thes days men shall seek death and shall not find it. And these Locusts were like barbed horses, with crowns on their heads. Their faces like men, their hear like women, their teeth like lions: and the noise of their wings like the noise of many chariots running together: their tails like scorpions, and their stings were in their tails: their king was an Angel of hell, named Abbadon, which signifieth an utter destroyer, At the sixth blast of the triumpet, were loosed sour angels tied before, and then rushed forth an army of horsemen in number twenty hundred times ten thousand, and I saw the horses, and they which sat upon them had breastplates of fire and brimstone. The heads of these horses were as lions, and out of their mouths came fire and smoke and brymstome, whereby they slew the third part of men which had not repent, and their strength was in their tails, which were like serpents. Then was there an angel which putting one foot upon the sea, and an other upon the land, did swear by him that liveth for ever and ever, that after the blast of the seventh trumpet there should be no more tyme. And so when the 
Apo. 11.  seventh angel had sounded, their came great voices from heaven saying, the kingdom of this world is made to our lord and his Christ, and he shall reign for ever. And I heard a great voice saying to the seven 
Apo. 16.  angels: go and power out seven cups of gods wrath upon the earth: & so they did. And the first brought forth cruel wounds upon men: the second turned the sea into red blood: the third turned the rivers and fountains into blood: the fowrth afflicted men with fire and made them blaspheme God: the fifth made them eat their own tougues for sorrow: the sixth dried up the water. And I saw three foul spirits like frogs issue out of the mouth of a dragon. And finally the seventh cup being powered out there came a mighty voice from the throne of God, saying, it is dispatched. And there followed lghtnings, and thunders, and voices, and earthquakes, such as never were, sense men dwelled upon the ground.   
Can any tongue in the world express a thing more forcybly than this matter is expressed by the holy Apostle himself? What mortal heart can but tremble in the midst of this unspeakable terror? is it marvel if the very just men & the Angels themselves are said to fear it? and then (as S. Peter reasoneth) if the just shall scarce be saved: where 
1. Pet. 4.  shall the wicked man and sinner appear? what a dreadful day will it be for the careless and lose Christian, (which hath passed his time pleasantly in this world) when he shall see so infinite a sea of fears & miseries to rush upon him?  
But besides all thes most terrible and fierce preparations, there willbe many other matters, of no less dreadful consideration: as to see all sepulchres open at the sound of the trumpet, & to yield forth all their dead bodies which they have received from the 
The demands at the last day.  beginning of the world: to see all men, women, and children, kings and Queens, princes and potentates, to stand there naked in the face of all creatures: their sins revealed, their secret offences laid open, done & committed in the closets of their palaces, and they constrained and compelled to give a counpte of a thousand matters, whereof they would disdain to have been told in this life: as how they have spent the time: how they have employed their wealth: what behaviour they have used towards their brethren: how they have mortified their senses: how they have ruled their appetites: how they have obeyed the inspirations of the holy ghost? and sinallye how they used all gods gifts in this life:  
Oh (dear brother) it is unpossible to express, what a great treasure a good conscience willbe at this day: it willbe more worth than ten thousand worlds. For wealth will not help: the judge will not be corrupted with money: no intercession of worldly friends shall prevail for us at that day, no not of the Angels themselves: whose glory shallbe then as the prophet saith, to bind kings in fetters, and noble men in iron 
Psa. 149  manacles, to execute upon them the judgement prescribed, and this shallbe glory to all his saints Alas what will all those wise people do them, that now live in delights, and can take no pain for their salvation? what shift will they make in those extremities? whether will they turn them? whose help will they crave? they shall see all things cry vengeance about them, all things yield cause of fear & terror: but nothing to yield them any hope or comfort. Above them shallbe their judge 
A pitiful case.  offended with them for their wickedness: beneath them hell open, & the cruel furnace ready boiling to receive them: on their right hands shallbe their sins accusing them: on their left hands the devils ready to execute gods eternal sentence upon them: within them their conscience gnawinge: without them, their friends bewaylinge: on every side the world burning. Good Lord what will the wretched sinner do, environed with all thes miseries? how will his heart sustain thes anguishes? what way will he take? to go back is impossible: to go forward is intolerable: what then shall he do, but (as Christ foretelleth) he shall dry up for very fear: seek death, & death shall 
Mar. 24.  fly from him: cry to the hills to fall upon 
Apoc. 6.  him, and they refusing to do him so much 
Apo. 9  pleasure, he shall stand there as a most desperate forlorn, & miserable caitiff wretch, until he receive that dreadful & irrevocable sentence: Go you accursed into everlasting fire. 
Mat. 25.   
Which sentence once pronounced, consider what a doleful cry and shout will 
The last sentence pronounced.  straight follow. The good rejoicing and singing praises in the glory of their saviour: the wicked bewailinge, blaspheming, and cursing the day of their nativity. Consider the intolerable upbraydinge of the wicked infernal spirits, against these miserable condemned souls, now delivered to them in pray for ever. With how bitter scoffs and taunts will they hale them on, to torments. Consider the eternal separation that then must be made of fathers & children, mothers and daughters, friends and companions: the one to glory, the other to confusion, without ever seeing one the other again, and that (which shallbe as great a grief as any other) the son going to heaven shall not pity his own father or mother going to hell, but shall rejoice at the same, for that it turneth to gods glory, for the execution of his justice. What a separation (I say) shall this be? what a farewell? whose heart would not break at that day, to make this separation, if a heart could break at that time, and so end his pains? but that will not be lawful. Where are all our delights now? all our pleasant pastimes become? our bravery in apparel, our glistering in gold, our honour done to us with cap and knee; all our delicate fare, all our music, all our wanton dalliances & recreations we were wont to have? all our good friends and merry 〈◊〉 panions, accustomed to laugh and disport the time with us? where are they become? Oh (dear brother) how sour will all the pleasures passed of this world seem at that hour? how doleful will their memory be unto us? how vain a thing will all our dignities, our riches our possessions appear? and on the contrary side, how joyful will that man be, that hath attended in this life to live virtuously, albeit with pain and contempt of the world? happy creature shall he be, that ever he was borne, and no tongue, but gods, can express his happiness. And now to make no other conclusion of all 
the conclusion.  this, but even that which Christ himself maketh: let us consider how easy a matter it is now for us (with a little pain) to avoid the danger of this day, and for that cause it is foretold us, by our most merciful judge and saviour, to the end we should by our diligence avoid it. For thus he concludeth after all his former threatenings: Videte 
Mar. 13.  vigilate etc. Look about you, watch and pray, for you know not when the time shallbe. But as I say to you, so I say to all, be watchful. And in an other place, having reckoned up all the particulars before recited, lest any man should doubt that all should not be fufilled: he sayeth, heaven and earth shall pass, but my words shall not pass. And then he addeth 
Mat, 24.  this exhortation. Attend therefore unto your 
A goodly exhot tation of Christ.  selves, that your hearts be not overcome with banqueting and dronkenns, and with the cares of this life, and so that day come upon you suddenly. For he shall come as a snare upon them which inhabit the earth: be you therefore watchful, and always pray, that you may be worthy to escape all thes things which are to come, and to stand 〈◊〉 before the son of man at this day. What a frindlye and fatherly exortation is this of Christ? who could desire a more kind, gentle or effectual forewarninge? is there any man that can plead ignorance hereafter? The very like conclusion gathereth S. Peter out of the premises: when he saith: The day of our lord shall come as a thief, in which the elements 
2. Pet. 3.  shallbe dissolved etc. seeing then all these things, must be dissolved: what manner of men ought 〈◊〉 to be in holy conversation and piety, expecting and going on to meet the coming of that day of our lord? etc. This meeting of the day of judgement (which S. Peter speaketh of) is dew examination of our estate, and speedy amendment of our life past. For so saith 
Eccl. 18.  most notably the wise man, provide thee of a medicine before the sore come, and examine thyself before judgement, and so shalt how find propitiation in the sight of God. To which S. 
1. Co. 11  Paul agreeth when he saith, if we would judge ourselves, we should not be judged. But because no man entereth into due judgement of himself, and of his own life: thereof it cometh, that so few do prevent this latter judgement: so few are watchful, and so many fall a sleep in ignorance of their own danger. our lord give us grace to look better about us.   

A consideration of the nature of sin, and of a sinner: for the justifying of gods rigour showed in the chapter before.  
CHAP. VI  
TO the end that no man may justly complain of the severe accounpte which God is to take of us at the last day, or of the rigour of his judgement set down in the chapter before: it shall not be amiss to consider in this chapter, the cause why God doth show such severity against sin and sinners: as both by that which hath been said doth appear, 
Gods hatred to sinners.  & also by the whole course of holy scripture: where he in every place almost denounceth his extreme hatred, wrath and indignation against the same: as where it is said of 
Psal. 5.  him, that he hateth all those that work iniquity. And that both the wicked man and his wickedness, 
Psal. 14.  are in hatred with him. And finally, 
Pro. 15.  that the whole life of sinners, their thoughts, 
job. 11.  words, yea and their good actions also are 
Esa. 1.  abomination in his sight whiles they live 
Psal. 13.  in sin. And that (which yet is more) he can 
Psal. 49.  not abide nor permit the sinner to praise 
Eccl. 15.  him, or to name his testament with his mouth as the holy ghost testifieth: and therefore no marvel if he show such rigour to him at the last day whom he so greatly hateth and abhorreth in this life.  
There might be many reasons alleged of this: as the breach of gods commaundemetes: the ingratitude of a sinner in respect of his benefits, and the like: which might justify sufficiently his indignation towards 
The reason why God so hateth a sinner.  him. But there is one reason above the rest, which openeth the whole fountain of the matter: and that is, the intolerable injury doom unto God in every mortal fin committed: which in deed is such an opprobrious injury & so dishonourable, as no mean potentate could bear the same at his subjects hands: and much less God himself (who is the God of majesty) may abide to have the same so often iterated against him, as commonly it is by a wicked man.  
And for the understanding of this injury, we must note that every time we commit a mortal sin, there doth pass thorough our heart (though we mark it anot) a certain practic discourse of our understanding, (as there doth also in every other election) whereby we lay before us, on the one side, the profit of that sin which we are to commit, that is, the pleasure that draweth us to it: and on tother part, the offence of God, that is, the leesinge of his friendship by that sin if we do it: and so having as it were the balances there before us, and 
The iniu rye done to God by sin?  putting God in one end, and in the other the aforesaid pleasure: we stand in the midst deliberatinge and examining the weight of both parts, & finally we do make choice of the pleasure and do reject God: that is, we do choose rather to lose the frindshipp of God, with his grace, and what soever he is worth beside, than to lose that pleasure and delectation of sin. Now what thing can be more horrible than this? what can be more spiteful to God, than to prefer a most vile pleasure before his majesty? is not this worse than that intolerable injury of the jews, 
Mat. 17.  who chose Barrabas the murderer, and rejected 
Mar. 15.  Christ their saviour? surely, how heinous soever that sin of the jews were, yet in two points this doth seem to exceed it: the one, in that the jews knew not whom they refused in their choice, as we do. The other, in that they refused Christ but once, & we do it often, yea daily & howerlye, when we give consent in our hearts to mortal sin.  
And is it marvel then that God dealeth so severely & sharply in the world to come with wicked men, who do use him so opprobriously and contemptuously in this life? surely the malice of a sinner is great towards God, and he doth not only dishonour him by comtempt of his command dementes, 
The malice of a sinner to wards God.  and by preferring most vile creatures before him: but also beareth a secret hatred and grudge against his majesty, and would (if it lay in his power) pull him out of his seat, or (at the least wise) wish there were no God at all to punish sin after this life. Let every sinner examine the bottom of his conscience in this point, whether he could not be content, there were no immortality of the soul, no reckoning after this life, no judge, no punishment, no hell, and consequently no God, to the end he might the more securely enjoy his pleasures?  
And because God (which searcheth the 
Sap. 1.  heart and reins) seeth well this traitorous 
Rom. 8.  affection of sinners towards him, lurking 
Psal. 7.  winthin their bowels, how smooth so ever their words are: therefore he denounceth them for his enemies in the scripture, and professeth open war and hostility against 
Rom 5.  them. And then suppose you, what a case thes 
jac. 4.  unfortunate men are in, (being but silly 
1, joh. 3.  worms of the earth) when they have such an enemy to fight againstthem, as doth make the very heavens to tremble at his look. And yet that it is so: hear what he sayeth, what he threateneth, what he thundereth against them. After he had by the mouth of Isaiah the prophet repeated many sins abominable in his sight, as the taking of bribes, 
Sinners enemies to God & God to them.  oppressing of poor people, and the like He defieth the doers thereof, as his open enemies, saying: This saith the lord of hosts, the strong lord of hosts of Israel: Behold I uvilbe revenged upon my enemies, and uvill comfort myself in their destruction. And the prophet David, as he was a man in most high favour with God, and made prcevie to his secrets above all other: so he (more than any other) doth utter this severe meaning and infinite displeasure in God against sinners, calling them his enemies, vessels of his wrath, and ordained to eternal ruin and destruction: and complaineth that the world will not believe this point An unwise man (saith he) 
Psal. 90.  will not learn this, neither uvill the fool understand it. What is this? how sinners (after they are sprung up) and workers of iniquity (after they have appeared to the world) do perish everlastingly. And what is the reason of this? he answereth immediately: because thy enemies (o lord), behold o Lord thy enemies shall perish, and all those that work iniquity shallbe consumed. By this we see, that all sinners be enemies to God, and God to them, and we see also upon what ground and reason. But yet (for the further justifying of gods severity) let us consider in what measure his hatred is towards sin: how great: how far it proceedeth: within what bounds it is comprehended: or if it hath any limits or bonds at all, as in deed it hath not, but is infinite, that is, without measure or limitation. And (to utter the matter as in 
Gods hatred in finite against sin ners.  truth it standeth) if all the tongues in the world were made one tongue and all the understandings of all creatures (I mean of angels and men) were made one understanding. yet, could neither this tongue express nor this understanding conceive, the great hatred of god's heart towards every mortal sin which we commit. And the reason hereof standeth in two points. First for that God by how much more he is better than we are: by so much more he loveth goodness and hateth sin, than we do. And because he is infinitely good: therefore his love to goodness is infinite, as also his hatred to evil, and consequently his rewards to them both are infinite, the one in hell, the other in heaven.  
secondly we see by experience, that 
Why every sin ne deserveth infinite punisnen. ent  how much more great and worthy the person is, against whom an offence is committed, so much greater the offence is: as the self same blow given to a servant and to a prince differeth greatly in offence, and deserveth different hatred and punishment. And for that every mortal sin which we commit, is done directly against the person of God himself, as hath been declared before, whose dignity is infinite: therefore the offence or guilt of every such sin is infinite, and consequently deserveth infinite hatred & infinite punishment at gods hands. Hereof followeth the reason of divers things both said and done by God in the scriptures, & taught by divines touching matter of mortal sin, which seem strange unto the wisdom 
Rom. 8.  of the world, and in deed scarce credible: 
1. Cor. 1.  as first of all, that dreadful punishment of eternal & irrevocable damnation of so many thousands, yea millions of Angels created 
The punishment of angels  to glory, with almost infinite perfection, and that for one only sin, once committed, & that only in thought, as divines do hold.  
secondly, the rigorous punishment 
of Adam and Eue.  of our first parents Adam and Eve & all their posterity, for eating of one silly apple: for which fault besides the chastysinge of the offenders themselves, and all the creatures of the earth for the same, and all their children and of spring after them, both before our redemption and sense (for albeit we are delivered from the guilt of that sin, yet temporal punishments remain upon us for the same, as hunger thirst, cold, sickness, death, and a thousand miseries more,) besides also the infinite men damned for the same before the coming of Christ, by the space of four thousand years, and also since, as infidels which are not baptised, and others: be sides this, (I say, which in man's reason may seem severe enough) gods wrath & justice could not be satisfied, except his own soon had come down into the world, and taken our flesh upon him, and by his pains satisfied for the same. And when he was come down & had in our flesh subjecteth himself unto his father's justice, albeit the love his father bore him were infinite, and every little pain that he took for us, or at leastwise every little drop of blood which he shed, had been sufficient for the satisfying of the whole offences, for that his flesh being united to his godhead made every such satisfactory action of his, of infinite value and merit, and consequently of infinite satisfaction, for the infiniteness of Adam's sin: yet that God might show the greatness of his hatred and justice against sin, he never left to lay on, upon his own blessed dear son, until he had 
Esa. 53.  left no one whole piece of skin on his flesh, nor drop of blood within his body: no not then, when he saw him sorrowful unto death, and bathed in a sweat of blood 
Mat. 26.  and water, and crying, o father mine, if it be 
Mar. t4.  possible, let this cup pass from me. And yet more 
Luc. 22.  pitifully after upon the cross. O my God, why hast thou forsaken me. Notwith standing 
Mat. 27.  all this (I say,) his, father delivered him not, 
Psal. 21.  but laid on stripe upon stripe, pain upon 
Esa. 53.  pain, torment after torment, until he had rendered up his life and soul into his said father's hands: which is a wonderful and dreadful document of gods hatred against fin.  
I might here mention the sin of Esau 
The esinne of Esau.  in selling his inheritance for a little meat: of which S. Paul sayeth, he found no place of 
Gen. 25. & 27. Heb. 12. of Saul. 1. Re. 15. & 16.  repentance after, though he sought the same with tears. Also the sin of Saul who (his sin being but one sin, and that only of omission, in not killing agag the king of Amalech and his cattle, as he was willed) was utterly cast of by God for the same, 
1. Re. 9 & 15. & 16.  (though he were his anointed and chosen servant before): and could not get remission of the same, though both he and Samuel the prophet did greatly lament and bewaille the same sin.  
Also I might allege the example of king 
2. Re. 12. Psal. 6. 34. 68 108. 101 29. 2. Re. 12.  David, whose two sins (albeit upon his hearty repentar. ce) God forgave: yet, besides all the weeping, fasting, watching, lying on ground, wearing of sackeloth, and other punishment of body that David did use, God punished the same with marvelous severity, as with the death of Davides' son, and other continual affliction unto him as long as he lived. And all this to show his hatred against sin, and thereby to terrify us from committing the same.  
Of this also do proceed all those hard and bitter speeches in scripture touching sinners, which coming from the mouth of the holy ghost, (and therefore being most true and certain) may justly give all them great cause of fear which live in sin as where it is said: death, blood, contention, 
Eccl. 40  edge of 〈◊〉 oppression, hunger, 〈◊〉, and whyppes: all thes things are created 
Psa. 10  forwicked sinners. And again: 
God shall rain snares 〈◊〉 upon sinners, brimstone 
Psa. 9  with tempestuous winds shallbe the portion of their 〈◊〉. Again, God willbe known at the day of judgement upon the sinner, who shallbe taken in the 〈◊〉 of his own hands: many whips belong unto a sinner: let sinners be turned into hell: God shall 
Psal. 3.  scatter all sinners God shall dash the teeth 
Psal. 9  of sinners in their mouths: God shall scoff 
Psal. 36.  at a sinner when he seeth his day of destruction 
Psa. 144  cometh on: the sword of sinners shall 
Psal. 57  turn into their own hearts, thou shalt see 
Psal. 36  when sinners shall perish. The arms of sinners 
Psa. 103.  shallbe crushed and broken: sinners shall whither from the earth, desire not the glory 
Psa. 140  and riches of a sinner, for thou dost not know the subversion which shall come upon him: God hath geeven him riches to deceive 
Eccle. 2.  him therewith: behold the day of our lord 
Psal. 72.  shall come, (a cruel day & full of indignation, 
Esa. 13.  wrath and fury) to make desolate. the earth and to crush in pieces her sinners within her. The just man shall rejoice seeing this revenge, & then shall he wash his hands 
Psal. 51.  in the blood of sinners.  These & a thousand such sentences more of scripture, which I omit, uttered by the holy ghost against sinners, may instruct us of their pitiful estate, and of the unspeakable hatred of God against them, as long as they perfist in sin.  
Of all these considerations the holy scriptures do gather one conclusion greatly to be noted and considered by us: which is, miseros facit populos peccatum. Sin bringeth men 
Prou. 14  to misery. And again: Qui diligit iniquitatem 
Psal. 10.  odit animam suam: he which loveth iniquity 〈◊〉 his own soul: Or (as the Angel raphael uttereth it in other words) shey which commit 
Tob. 12.  fin, are open enemies to their own souls. Wherefore they lay down to all men, this general, severe, and most necessary commandment, upon all the pains before recited. Quasi a fancy colubri fuge peccata. Flee from siane 
Eccl. 21.  as from the face of a suake. And again: cave ne 
Tob. 4.  aliquando peccato consentias Beware thou never consent to siane. For how soever the world doth make little account of this matter, of 
Psal. 9  whom (as a scripture noteh) the sinner is praised in his lusts, and the wicked man is blessed, 
1. joh. 3.  yet most certain it is (for that the spirit of God avoucheth it) qui facit peccatum ex diabolo est: He which committeth sin is of the devil, and therefore is to receive his portion among devils at the latter day.  
And is not all this sufficient (dear brother) 
The obstinacy of sinners.  to make us detest sin, and to conceive some fear in committing thereof? nay is not all this strong enough to batter their hearts which live in state of sin, and do commit the same daily with out consideration or scruple? what obstinacy and hardness of heart is this? surely we see the holy ghost prophesied truely of them when he say, sinners alienated from God are possessed with a fury like a serpent and like a deaf cockatrice 
Psal. 57  which stoppeth her hears to the enchanter: this fury (I say) is the fury or madness of wilful sinners, which stop their ears like serpents, to all the holy enchantments that God can use unto them for their conversion, that is, to all his internal motions & good inspirations, to all remorse of their own conscicnces, to all threatenings of holy scriptures, to all admonishments of gods servants, & to all the other means which God can use for their salvation.  
Good Lord, who would commit a mortal sin for the gaining of ten thousand worlds, if he considered the infinite dommages, hurts, inconveniences & miseries which do come by the committing of one sin? for first, he that sinneth mortally, loseth 
1  the grace of God inherent in his soul: 
The losses that come by every mortal sin.  (which is the greatest gift that Cod can give to a creature in this life) & consequently he loseth all those things which did accompany that grace: as the virtues infused, and the seven gifts of the holy ghost, whereby 
Esa 11. & jero, ibid.  the soul was bewtyfied in the sight of her spouse, and armed against the assaults of her enemies secondly, he leesethe the favour of 
2  God, and consequently his fatherly protection care and providence over him, and gaineth him to be his professed enemy. Which, how great a loss it is we may esteem by the state of a worldley courtier, which should lose the favour of an earthly prince, and incur mortal hatred by the same.  
Thirdly he loseth all inheritance, claim, 
3  and title to the kingdom of heaven, which is dew only by grace, as S. Paul 
Rom. 6.  noteth: and consequently deprivethe himself, of all dignities & commoditiesfolowinge the same in this life: as the condition and high privilege of a son of God, the communion of saints, the protection of Angels, and the like. Fowerthlye he loseth. the 
4  quiet, joy, and tranquillity of a good conscience, and all the favours, cherisnmentes, consolations, and other cunfortes, wherewith the holy ghost is wont to visit the minds of the just. Pyvethlye, he loseth the merit 
5  and reward of all his good works done sense he was borne, & whatsoever he doth or shall do while he standeth in that state. Sixthlye he maketh himself guilty of eternal punishment, and engrosseth his name in the book of perdition, and consequently bindeth himself to all these inconveniences whereto the reprobate are subject, that is, to be inheritor of hell fire, to be in the power of the devil and his Angels, to be subject to all sin and temptation of sin. and his soul (which was before the temple of the holy ghost, the habitation of the blessed trinity, and place of repose for the Angels, to visit) now to be the nest of scorpions, and dungeon of devils, and him self a companion of the miserable damned.  
lastly he abandoneth Christ, and 
7  renounceth the portion he had with him, making himself a persecuter of the same by treading him under his feet. And 
Heb. 10.  crucifyinge him again, and defylinge his 
Heb. 6.  blood (as S. Paul sayeth) in sinning 
Rom. 6.  against him which died for sin, and therefore the same Apostle pronounceth a marvelous heavy sentence against such in these worlds: If we sin willfullye now 
Heb. 10.  after we have received knowledge of the truth: 
Rom. 16  there remaineth no more sacrifice for sins, but rather a certain terrible expectation of judgement, and emulation of fire which shall consume the adversaries. To which S. Peter agreeth, when he saith: It had been better not 
2. Pet. 2.  to have known the way of justice, than after such knowledge to slide back again from the holy commandment which was geeuen.  
Now then let our worldlings go and 
Excuse of sin.  solace themselves with sin as much as they will: let them excuse and pleasantly defend the same, saying, pride is but a point of gentry: gluttony good fellowship, lechery and wantonness a trick of youth: and the like: they shall find one day that these excuses will not be received: but rather that these pleasant devices, willbe turned into tears. They shall prove that God will not be jested with, but that he is the same God still, & will ask as severe account 
Gal. 6.  of them as he hath done of other before, although it please not them now to keep any account of their life at all: but rather to turn all to disport & pleasure, persuading themselves, that how soever God hath dealt with other before, yet he will forgive all to them: but the holy scripture reasoneth after an other manner, which I would have every wise Christian to consider.  
S. Paul comparing the jews sins with ours, maketh this collection. If God spared 
Rom. 11.  not the natural boughs. take heed lest he spare not the. And there upon he inferreth this admonition, noli altum sapere sed time. Be not to high minded, but fear. 
Again, he reasoneth thus upon the old & the new law: he that broke the law of Moses, being convicted by two or three witnesses, died for the same without 
Heb. 10.  commiseration or mercy: and how much more grievous punishment doth he deserve which breaking the law of Christ by wilful sin, treadeth the son of God under his feet, polluteth the blood of the new testament, & reproacheth the holy ghost? In like manner reasoneth S. Peter and S. Jude touching the sin of Angels and ours: if God spared 
2. Pet. 2.  not the Angels, when they sinned, but did 
Ep. jud.  thrust them down to hell there to he tormented, and to be kept unto judgement with eternal chains under darkness: how much less will he spare us? And again: if the Angels which pass us in power and strength, 
2. Pet. 2.  are not able to hear gods execrable judgement against them, what shall we do? Again in an other place, he reasoneth thus: if the just man shall hardly be saved, where shall the wickedman & sinner appear?  By which examples we are instructed to reason in like 
1. Pet. 4.  sort: if God have punished so severely one 
A good manner of reasoning.  sin in the Angels, in Adam, and in other before reeited: what shall I look for which have committed so many sins against him? if God have damned so many for lesser sins than mine be: what will he do to me for greater? if Godhath borne longer with me, than he hath done with many other whom he hath cut of without giving them time of repentance: what reason is there, that he should bear longer with me? if David and other after their sins forge even them, took such pains in afflicting themselves for satisfaction of the temporal punishment in this life, what punishment remaineth for me either here or in the would to come, for satisfaction of so many sins committed? If it betrew that our saviour saith, that the way is hard, and the gate narrow whereby 
Math 7.  men go into heaven, and that they shall 
Luc. 13.  answer for every idle word before they enter there: what shallbe come of me 
Mat. 12.  which do live so easiea a life, and do keep no account of my deeds, & much less of my words? if good men in old time did take such pains for their saluatin, & yet as S. Peter saith) the very just were scarce saved: what a state am I in which take no pain at all, but do live in all kind of pleasure and worldly delights.  
These kinds of consequentes were more true and profitable for us, whereby we might enter into some consideration of our own danger, and into some fear of the judgements of God, for want whereof the most part of sins amongst Christians are committed. For so the holy scripture describing dyverscauses of wickedness among men, putteth thes two for principal. first, the flattery of the world: 〈◊〉 laudatur peccator in desileriis animae 〈◊〉. For that the sinner is praised in his lusts: And secondly, quia 〈◊〉 judicia tua a 〈◊〉 
Psal. 9  eius. For that thy judgements (o lord) are not before his face. And in the contrary side speaking himself he saith: I have kept the ways 
How necessary it is to fear.  of our lord & have not behaved myself impiously towards God. And he 〈◊〉 the reason thereof immediately. For that all his 〈◊〉 are in my sight. And again I have feared thy judgements o lord. And again, I 
Psa. 118.  have been mindful of thy judgements. And how profitable this fear is, he showeth in the same place, demanding this fear most instantly at gods hands: for so he prayeth, strike my flesh through, with thy fear o lord. And S. Paul (after he had showed to the Corinthians, that we must all be presented before the tribunal of Christ), maketh this conclusion. We knoweinge therefore thes things 
2. Cor. 5.  do perswsade the fear of our lord unto men. And S: Peter after a long declaration of the majesty of God and Christ now raining in heaven, concludeth thus, 〈◊〉 you 
1. Pet. 1.  call him father which doth judge every man according to his works without 〈◊〉 of persons: do you lyue'in fear during the 〈◊〉 of this your habitation. upon earth. A 〈◊〉 lesson (no doubt) for all men, but specially for those which by reason of their sins and wicked life, do remain in 〈◊〉 and hatred of God, and howerlye subject (as I have showed) to the 〈◊〉 of his judgements, which if 〈◊〉 once fall into, they are both irrevocable and intolerable, and they may be fallen into as 〈◊〉, and by as many ways, as a man may come to death, which are infinite, especially to them who by their wickedness have lost the peculiar protection of God and good Angels (as I have showed) and have subjecteth themselves to the fiends of darkness, who do nothing else but seek their destruction both of body and soul, with as great diligence as they can. What wise man than would but fear in such a case? who could eat or drink, or sleep quietly in his bed until by the holy sacrament of penance, 
The 〈◊〉 of them whichen live in sin.  he had discharged his conscience of mortal sin? a little stone falling from the house upon his head, or his horse stumbling under him as he rideth, or his enemy meeting him on the high way, or an ague coming with eating or drinking a little to much, or ten thousand chaun ces besides (whereof he standeth daily and howerlye in danger) may rid him of this life and put him in that case, as no creature of this word, nor any continuance of time shallbe able to deliver him thence again And who then would not fear? who would not tremble? our lord of his mercy give us his holy grace, to fear him as we should do, and to make such account of his justice, as he by threatening the same would have us to do. And then shall not we delay the time, but resolve ourselves to serve him whiles he his content to accept of our service, and to pardon us all our offences. if we would once make this resolution from our heart.   

another consideration for the further justifying of gods judgements and declaration of our demerit, taken from the majesty of God and his benefits towards us.  
CHAP. VII.  
ALbeit the most part of Christians through their wicked life arrive not to that state wherein holy David was, when he said to God, thy judgements 
Psal. 118  o Lord are pleasant unto me, as in deed they are to all those that live vertuouselye and have the testimony of a good conscience: yet at least wise, that we may say with the same prophet, the judgements 
Psal. 181.  of our Lord are true and justified in them selves: And again, thou artiust o Lord and thy judgement is right: I have thought good to add a reason or two more in this chapter, whereby it may appear how great our offence is towards God by sinning as we do, and how righteous his judgements and justice are against us for the same.  
And first of all is to be considered the 
The majesty of God.  majesty of him against whom we sin: for most certain it is, (as I have noted before) that every offence is so much the greater, & more grievous, by how much greater and more noble the person is against whom it is done, and the party offending more base and vile. And in this respect God (to terrify us from offending him) nameth himself often with certain titles of majesty, as to Abraham, I am an ommipotent Lord: And 
Gen. 17.  again, heaven is my seat, and the earth is my 
Esa. 66.  footstool. And again, he commanded Moses to say to the people in his name, this embassage, harden not your necks any longuer, for 
Den. 10.  that your Lord and God, is a God of gods and 〈◊〉 Lord of lords, a great God both potent and terrible, which accepteth neither person nor bribes.  
First then I say consider (gentle Christian) of what an infinite majesty he is, whom thou a poor worm of the earth, hast so often and so contemptuousely offended in this life. We see in this world, that no man dareth to offend openly, or say a word against the majesty of a prince within his own dominions: and what is the majesty of all the princes upon earth, compared to the thowsandth part of the majesty of god, who with a word made both heaven and 
Psa. 148  earth and all the creatures therein, and with half a word can destroy the same again: whom all the creatures which he made, as the Angels, the heavens, and all the elements beside, do serve at a beck and dare not offend? 
only a sinner is he which emboldeneth 
job. 9  himself against this majesty, and feareth not to offend the same, whom (as the holy Catholic Church doth profess daily, in her preface to the blessed sacrifice) the Angels do praise, the dominations do adore, the powers do tremble, & the highest heavens together, with Cherubins and Seraphins do daily honour and celebrate.   
Remember then (dear brother) that every time thou dost commit a sin thou givest a blow in the face to this great majestical God, who (as S. Paul sayeth) dwelleth in an 〈◊〉 light. which no man 
1. Tim. 6  in this world, can abide to look upon: As also it appeareth by the example of S. john evangelist, who fell down dead for very fear 
Apoc. 1.  at the appearance of Christ unto him, as himself testifieth: and when Moses desired to see God once in his life, and made humble petition for the same: God answered, that no man could see him and live: but yet (to satisfy his request, and to show him in part what a terrible and majestical God he was,) 
Exo. 33,  he told Moses, that he should see some piece of his glory: marry he added, that it was needful he should hide himself in the hole of a rock, and be covered with gods own hands for his defence, while God, (or rather an Angel sent from God as all divines do interpret) did pass by in glory. And when he was passed: God took away his hand and suffered moyses to see the hinder parts only of the Angel, which was notwithstanding, most terrible to behold.  
The prophet Daniel a so describeth the majesty of this God, showed unto him in vision, 
Dani. 7.  in these words. I did see (saith he) when the thrones were set, & the old of man many days sat down: his apparel was as white as snow: his hear like unto pure wool, his throne was of a flame of fire, and his chariots were burning fire, a swiste fludd of fire came from his face: a thousand thousands did serve him, and ten thousand hundred thousands did assist him, he sat in judgement, and the bockes were opened before him. All this and much more is recorded in scripture, to admonish us thereby what a prince of majesty he is whom a sinner offendeth.  
Imagine now (brother mine) that thou 
A contemplation tion of the may sty of God.  seest this great king sitting in his chairc of majesty, with chariots of fire, unspeakable light, and infinite millions of Angels about him, as the scripture reporteth. Imagine further, (which is most true) that thou seest all the creatures in the world stand in his presence, and trembling at his majesty, and most carefully attending to do that for which he created them: as the heavens to move about: the Son, moon, and stars to give light: the earth to bring forth sustenance: and the like. Imagine further that thou seest all these creatures (how big or little so ever they be) to hang and depend only of the power & virtue of God: whereby they stand, move, and consist: and that there passeth from God, to each creature in the world, yea to every part that hath motion or being in the same, some beam of his virtue: as from the sun, we see infinite beams to pass into the air. Consider (I say) that no one part of any creature in the world, (as the fish in the sea, the grass on the ground, the leaves of the trees, or the parts of man upon the face of the earth) can grow, move, or consist, without some little stream of vertne and power come to it continualiie from Cod. So that thou must imagine God to stand as a most majestical sun in the midst: and from him to pass forth infinite beams or streams of virtue to all the creatures that are either in heaven, earth, the air, or the water, & to every part therreof and upon thes beams of his virtue, all creatures to hang: and if he should stop but any one of them, it would destroy & annihilate presently some creature or other. This I say if thou shalt consider touching the majesty of God, and the infinite dread that all creatures have of him, except only a sinner: (for the devils also do fear him as S. james saith:) thou wilt not marvel 
jac. 2.  of the severe judgement of God, appointed for his offence. For sure I am, that very shame of the world maketh us to have more regard in offending the poorest friend we have in this life, than a wicked man hath in offending God: which is an intolerable contempt of so great a majesty.  
But now if we adjoin to this contemplation 
A consideration of the be nefites of God.  of majesty, an other consideration of his benefits bestowed upon us: our default will grow to be far greater, for that to injury him who hath done us good, is a thing most detestable even in nature itself. And there was never yet so fierce a heart, no not amongst brute beasts, but that it might be Won with courtesy and benefits: but much more amongst reasonable creatures doth beneficence prevail, especially if it come from great personages, whose love and frindfaippe (declared unto us but in small gifts) doth greatly bind the hearts of the receivers to love them again.  
Consider then (dear Christian) the infinite good turns and benefits which thou hast received at the hands of thisgreat God, thereby to win the to his love, & that thou shouldest leave of to offend and injury him, & albeit no rogue created either of man or Angel, cna express the one half of thes gifts which thou hast received from him, or the value of them, or the great love & hearty goodwill where with he bestowed them upon the: yet for some memory sake, I will repeat certain general and principal points thereof, whereunto the rest may be referred.  
First then he hath bestowed uppoa 
The benefice of 〈◊〉.  the, the benefit of thy creation, whereby he made the ofnothinge to the likeness of himself, and appointed the to so noble an end as is to serve him in this life, and to reign with him in the life to come, furnishing the for the present with the service and subjection of all creatures. The greatness of this benefit may partly be conceived, if thou do imagine thyself to lack but any one part of thy body, as a leg, an arm, an eye, or the like: and that one should freely give the same unto the: or if thou wantest but any one sense, as that thou were dease or blind, and one should restore sight or hearringe unto the: how wooldest thou esteem of this benefit? how much wouldst thou profess thyself beholding unto him for the same? and if the gift of one of these parts only would seem such a benefit unto thee: how great oughtest thou to esteem the free gyste of so many parts together?  
Add to this now, (as I have said) that he hath created the to the likeness of no other thing, but of himself, to no other end, but to be his honourable servant in this world, and his compartener in kynglie glory for all eternity to come: and this he hath done to the, being only a piece of dirt or clay before. Now imagine thou of what manner of love proceeded this. But yet add further, how he hath created all this magnificent world for the, and all the creatures thereof to serve thee in this business: the heaven to govern the, and give the light: the earth and air and water to minister most infinite 〈◊〉 of creatures for thy use and sustenance: and hath made thee Lord of all, to use them for thy comfort and his service: and what magnificent gifts are these: and what shameful in gratitude is it, to turn the same to the dishonour and injury of so loving a giver as thou dost, by using them to serve the in sin. But yet consider a little 
The benefit of tedemption.  further, the benesite of thy redemption, much greater than all the former: which is, that thou having lost all those former benefits again, and made thyself guilty by sin of eternal punishment whereto the Angels were now delivered for their sin committed before: God chose to redeem the, & 
1. Pet. 2.  not the Angels, and for satisfying of thy fault, to deliver his own only son to death for the O lord, what heart can conceive the greatness of this benefit? Imagine thyself, (being a poor man,) hadst committed a grievous crime against a kings majesty together with some great man of his chiefest nobility, and that the king being offended highly with you both, should notwithstandinge pardon the, and put the noble man to death: and surder also, (being no other way to save thy life) should lay the pains of death dew to the, upon his only son and heir, for thy sake: how much wouldst thou think, that this king loved the? how greatly wooldest thou esteem thyself beholding and bounden to that young prince, which should offer himself to his father's justice to die for the a poor worm, (and not for the noble man as he would not die for the Angels?) and to put his head in the halter for thine only offences? couldst thou ever have the heart to become enemy to this man after, or willingly & wittingly to offend 〈◊〉: and yet such is our case, & much more bounden towards Christ and his father, whom the most of us notwithstandinge do daily offend, dishonour, and injury by sin.  
But yet there follow on more benefits 
The benefits of vocation & iustisscation.  of God unto us, as our vocation and iustificaton: vocation, whereby he hath called us from infidelity, to the state of Christians: & thereby made us partakers of this our redemption, which infidels are not: for albeit he paid the ransom for all in general: yet he hath not imparted the benefit thereof to all, but to such only as best it pleased his divine 
Rom. 8.  goodness to bestow it upon. After which followed 
1. Co. 1.  our justification whereby we were not only set free from all our sins committed before, and from all pain and punishment dew to the same: but also our souls beautified and enriched with the infusion of his holy grace, accompanied with the 
Rom. 5.  virtues theological, as faith, hope and charity, 
1. Co. 13  and with the gifts of the holy ghost: 
Esa. 11.  and by this grace wear made just and righteous in the sight of God, and entitled to the most blessed inheritance of the kingdom of heaven.  
After these do ensue a great number 
The 〈◊〉 of the sacraments.  of benefits together, (as to us being now made the children and dear friends of God) and every one of them, of infinite price and value. As the guft of the holy sacraments, left for our comfort and preservation, being nothing else but conduits to convey gods grace unto us, especially these two which appertain to all, to wit, the sacrament of penance, and of his blessed body & blood, whereof the first, is to purge our souls from sin, the 
The use of sacraments.  second to feed and comfort the same after she is purged. The first is as a bathe made of Christ his own blood, to wash and bathe our wounds therein: the second as a most comfortable and rich garment, to cover our soul withal after 〈◊〉 is washed. In the first, Christ hath left all his authority with his spouse the church, which he hath in heaven to remit sins: in the second he hath left himself & his own flesh and blood to be a precious food, to cherish her withal.  
Besides all these, there is yet an other 
The benefice of preservation and inspiration.  gift named our preservation, whereby God hath preserved us from so many dangers into which other have fallen, and wherein we had fallen also, if gods holy hand had not stayed us: as from heresy and infidelity, and many other grievous sins: and especially from death & damnation, which long a go by our wickedness, we deserved to have been executed upon us. Also there are the benefits 
Apoc. 3.  of godly inspirations and admonitions, whereby God hath often both knocked in wardlye at the door of our conscience, and warned us outwardley by so many ways and means: as are good books, good sermons, good exhortations, good compagnie, good example of others, and a hundred means else, which he at divers times hath and doth ufe, thereby to gain us and our souls unto his eternal kingdom, by stirring us to abandon vicious life, and to betake ourselves to his holy and sweet service.  
All which rare and singular benefits being measured, either according to the value of themselves, or according to the love of that heart from which they do proceed, aught to move us most vehemently, to gratitude towards the giver. Which gratitude should be, to resolve ourselves at length to serve him unfeignedly, and to prefer his favour before all wordly or mortal respects what soever. Or if we can not obtain so much of ourselves, yet at leastwise not to offend him any more by our sins and wickedness.  
There is not so fierce or cruel a nature in the world, (as I noted before) but is mollified, alured, and won by benefits: And stories do make report of strange examples in this kind, even among brute beasts, as of the gratitude of lions, dogs, and the like, towards their masters and benefactors. Only an obstinate sinner is he, among all the savage creatures that are, whom 
A Elian. in hist. animal.  neither benefits can move, nor curtisies can mollify, nor promises can allure, nor gifts can gain to the faithful service of God his Lord and master.  
The greatest sinner that is in the world, 
The intolerable ingratitude of a sinner.  if he give his servant but twenty nobles a year, or his tenant some little farm to live upon, and if for this they serve him not at a beck: he crieth out of their ingratitude: and if they should further maliciously seek to offend him, and to join with his professed enemy against him: how intolerable a matter would it seem in his sight? and yet he himself, dealing much more ingratfullie and injuriously with God thinketh it a matter of no consideration, but easily pardonable. I say, he dealeth more ingratfullie with God, for that he hath received a thousand for one, in respect of all the benefits that a mortal man can give to an other. For he hath received all in all from God: the bread which he eateth, the ground which he treadeth the light which he beholdeth together with his eyes to see the sun, and finally what so ever is within or without his body: as also the mind with the spiritual gifts thereof, whereof each one is more worth than a thousand bodies: I say also that he dealeth more injuriously with God, for that notwithstanding all thes benefits he serveth gods open enemy the devil, and committeth daily sin and wickedness, which God hateth more than any heart created can hate a mortal enemy, being that in very deed which persecuted 
Sinneper secuted Christ unto death.  his Son our saviour, with such hostility, as it took his most precious life from him, & nailed him fast to the wood of the cross.  
Of this extreme ingratitude and injury, 
Gods 〈◊〉 sinners.  God himself is enforced to complain in divers places of the scripture, as where he saith. Retribuebant mihi mala pro bonis. They returned me home evil for good. And yet much 
Psa. 34.  more vehemently in an other place, he calleth the heavens to witness of this iniquity, 
jere. 2.  saying: Obstispescite coeli super haec. O you heavens be you astonisned at this. As if he should say by a figurative kind of speech go out of your wits you heavens with marvel, at this incredible iniquity of man to wards me. For so he expoundeth the whole 
Esa. 1.  matter more at large in an other place: 
Audite caeli & auribus percipe terra: hearken ye heavens, and 〈◊〉 earth bend hither thine ears: filios enutrivi & exaltavi, ipsi autem spreverunt me. I have nourished up children and have exalted them, and now they contemn me.   
What a pitiful complaint is this of God against most vile and base worms of the earth? but yet God amplifieth this iniquity more by certain examples and comparisons. The ox (sayeth he) knoweth his owner, and the ass knoweth the manger of his Lord and master: but yet my people knoweth not me. Woe be to the sinful nation, to the people laden with iniquity, 〈◊〉 this naughty seed, to wicked children. What complaint can be more vehement than this? what threatening can be more dreadful than this woe, coming from the mouth of him which may punish us at his pleasure?  
Wherefore (dear brother) if thou have grace, cease to be ungrateful to god any longer: cease to offend him which hath by so many ways prevented the with benefits: cease to render evil for good, hatred for love, contempt for his fatherly affection towards the. He hath done for the all that 
Isa. 4.  he can: he hath geeven the all that thou art: yea and (in a certain manner) all that he is worth himself: and meaneth besides to make the partaker of all his glory in the world to come, and requireth no more for all this at thy hands, but love and gratitude. O (dear brother) why wilt thou not yield him this? why wilt thou not do as much to him, as thou wooldst have an other man to do to the, for less than the ten thowsanthe part of thes benefits which thou hast received? for I dare well say, that if thou hadst geeven a man but an alms at thy door, thou wooldest think him bound to love the for it, albeit thou hadst nothing in thee worth love besides. But now thy lord (besides thes his gifts.) hath infinite causes to make the love him that is, all the causes which any thing in the world hath to puchase love, and infiinte more besides. 
Causesof love in God besides his bonefites  For, if all the perfections of all things created in heaven and in earth, (which do procure love) were put together in one? as all their beauty, all their virtue, all their wisdom, all their sweetness, all their nobility, all their goodness, and the like: yet thy lord & Savycur whom thou contemnest, doth passo all this, and that by infinite, and infinite 〈◊〉 for that he is not only all thes things together: but also he is very beauty itself, virtue itself, wisdom itself, sweetness itself, nobility itself, goodness itself, and the very fountain and wellspring, where hence, all thes things are derived by little pieces and parcels unto his creatures.  
Be a shamed then (good Christian) of this thy ingratitudo, to so great, so good, & beuntifull a Lord: and resolve thyself for the time to come, to amend thy course of life and behaviour towards him. Say with the prophet, which had less cause to say so then thou. Domine propitiaro peccato meo 
Psal. 24.  multum est enim. O lord pardon me mine offence for it is great in thy sight. I know there is nothing (o lord) which doth so much displease the, or dry up the fountain of thy mercy, & so bindeth thy hands from doing good, as ingratitude in the receivers of thy benefits? wherein hitherto I have exceeded all others: but I have done it (o lord) in mine ignorance, not conslderinge thy gifts unto me, nor what account thou wouldst demand again of the same. But now seeing thou hast vouchsafed to make me worthy of this grace also, whereby to see and know mine own state and default: I hope hereafter by direction of the same grace of thine, to show myself a better child towards the. O lord I am overcome at the length with consideration of thy love: and how can I have the heart to offend thee hereafter, seeing thou hast prevented me so many ways with benefits, even when I demanded not the same? can I have hands evermore to sin against thee, which hast geeven up thine own most tender hands, to be nailed on the cross for my sins heretofore? no, no, it is to great an injury against thee (o lord) & woe worth me that have done it so often heretofore. But by thy holy assistance, I trust not to return to such iniquity for the time to come, to which (o lord) I beseech the for thy mercy sake, from thy holy throne of heaven, to say amen.   

Of what opinion and feeling we shallbe, to wchinge these matters, at the time of our death.  
CHAP. VIII.  
THe holy scriptures do teach us, and experience maketh it plain, that during the time of this life, the commodities, preferments, and pleasures of 
The indu 〈◊〉 of some har〈◊〉  the world, do possess so strongly the hearts of many men, and do hold them chained with so forcible enchantments, being forsaken also upon their just deserts of the grace of God: say and threaten what a man can, and bring against them all the whole scripture even from the beginning of genesis to the end of the apocalypse, (as in deed it is all against sin and sinners): yet will it prevail nothing with them, being in that lamentable case, as other they believe not, or esteem not, what so ever is said to that purpose, against their settled life and resolution to the contrary. Of this we have infinite examples in scripture: 
Gen. 19  as of Sodom and Gomorra, with the cities about, which could not hear the war ninges that good Lot gave unto them. Also of 
Exo. 6. 7. 8. 9  Pharaoh, whom, all that ever Moses could do, either by signs or sayings, moved nothing. Also of judas, who by no fair means 
Mat. 26  or threatenings, used to him by his master, would change his wicked resolution. But especialye the prophets sent from God, from time to time, to dissuade the people from their naughty life, and consequently from the plagues hanging over them, do give abundant testimony of this, complainiage every where, of the hardness of sinners hearts, that would not be moved with all the exhortations, preachings, promises, allurements, exclamations, threatenings, thunderings that they could use. The prophet zachary 
Zach. 7.  shall testify for all in this matter who saith of the people of Israel a little before their destruction. Hoc ait do minus exercituum etc. This sayeth the Lord of hosts: judge justly: and so forth. And presently he addeth: And they would not attend, but turning their backs uvent auvaye, and stopped their ears, to the end they might not hear, and they did put their hearts as an adamant stone, to the end they might not hear the law and the vuordes which God did send in his spirit; by the hands of the former prophets, whereby gods great indignation was stirred up:  
This than is and always hath been the fashion of worldlings, & reprobate persons, to harden their hearts as an adamant stone, against any thing that shallbe told them for the amendment of their lives, and for the saving of their souls. Whiles they are in health and prosperity, they will not know God, as in an other place he complaineth mary 
Esa. 1.  yet as the prophet saith: God will have his day, with thes men also when he willbe known. And that is, cognoscetur dominus judicia 
Psal. 9  faciens, God will è known when he beginneth to do judgement, and this is at the day of death, which is the next door to judgement, as S. Paul testifieth, saying, it is appointed for evil men once to die, and after that ensue 〈◊〉 
Heb. 9   
This I say is the day of God, most terrible, 
Isa. 2. 13. 34. 37. 61.  sorrowful, and full of tribulation, to the wicked, wherein God willbe known, to be a righteous God, and to restore to every man according as he hath done while he lived: As S. 
2. Cor. 5  Panle sayeth or as the prophet describeth it, he will be known then to be a terrible God, and 
Psal. 75.  such a one, as taketh away the spirit of princes, a terrible God to the kings of the 〈◊〉. At this 
The great te change of thingesat the day of death.  day, as there willbe a great change in all other things, as mirth willbe turned into sorrow, laughings into weepings, pleasures into pains, stoutness into fear, pride into despair, and the like: so especially will there be a strange alteration in judgement and opinion: for that the wisdom of God, whereof I have spoken in the former chapters, and which (as the scripture saith) is accounted folly 
1 Cor. 2.  of the wise of the world, will then appear in her likeness, &, as it is in very deed, willbe confessed by her greatest enemies, to be onlietrew wisdom: and all carnal wisdom of 
Rom. 8. 1. Cor. 1.  worldlings, to be mere folly, as God calleth it.  
This the holy scripture setteth down clearly when it describeth the very speeches and lamentations of the wise men of this world at the last day, saying 〈◊〉 the virtuous whom they despised in this life. 
Sap. 8.  
Nos insensati etc. we senseless men did esteem their life to be madness, and their end to be dishonourable. but look how they are now accounted among the children of God, and their portion is with the saints? We have erred from the way of trewfh, and the light of righteousness, hath not shined before us, necher hath the son of understanding appeared unto us. We have wearied out our seve in the way of iniquity and perdition, and we have walked craggy paths: but the way of our lord we have not known.  Hitherto are the words of scripture: whereby we may perceive, what great change of judgement there willbe, at the last day, from that which men have now, of matters: what confessing of folly, what acknowledging of error, what hearty sorrow for labour lost, what fruitless repentance for having run awry. Oh that men would consider these things now. We have wearied out ourselves (say thee miserable men) in the way of 〈◊〉 and perdition, and we have walked craggy paths. What a description is this of lamentable wordlings, who beat their brains 〈◊〉, and weary out themselves in pursuit of vanity & chaff of this world, for which they suffer notwithstandinge more pain oft times, than the just do in purchasing of heaven? and when they arrive to, at the last day, werly ed and worn out with trouble and toil, they find that all their labour is lost, all their vexatioh taken in vain. For that the little pelf which they haugotten in the world, and for which they have struggled so sore, will help them nothing, but rather greatly afflict and torment them. For better understanding whereof, it is to be considered, that three things will principally molest these men at the day of their death, and unto these may all the rest be referred. 
The first matter of misery in death.   
The first is the excessive pains which commonly men suffer in the separation of the soul and body, which have lived so long together as two dear friends, united in love and pleasure, and therefore most loath to part now, but only that they are enforced thereunto. This pain may partly be conceived by that, if we would drive out life, but from the least part of our body, (as for example out of our little singer, as surgeons are wont to do when they will mortify any place, to make it breacke): what a pain doth a man suffer before he be dead? what raging grief doth he abide? and if the mortyfyinge of one little part only, doth so much afflict us: Imagine, what the violent mortyfiinge of all the parts together will do. For we see that first the soul in'̄s driven by death to leave the extremest parts, as the toes, feet and fingers: then the legs and arms, and so consequently one part dieth after an other, until life be restrained only to the heart, which holdeth out longest as the principal part, but yet must finally be constrained to render it self though with never so much pain and resistance, which pain how great and strong it is, may appear by the breaking in pieces of the very strings and holds wherewith it was environed, through the excessive vehemency of this deadly torment.  
Marry yet before it come to this point to yield, no man can express the cruel conflict that is betwixt death and her, and what distresses she abideth in time of her agony. imagine that a prince possessed a goodly city in all peace, wealth and pleasure, and 
A similitude expressing the pains of death.  greatly frinded of all his neighbours about him, who promise to assist him in all his needs and affairs, and that upon the sudden, his mortal enemy should come and besiege this city, and taking one hold after an other, one wall after another, one castle after an other, should drive this prince only to a little tower & besiege him therein, all his other holds being beaten down, and his men slain in his sight: what fear anguish and misery would this prince be in: how often would he look out at the windows and loop holes of his tower, to see whether his friends & neighbours would come to help him or no? and if he saw them all to abandon him, and his cruel enemy even ready to break in upon him: would he not be in a pitiful plight trow you? And even so fareth it with a poor soul, at the hour of death. The body wherein she reigned like a jolly princess in all pleasure, whiles it flourished, is now battered and overthrown by her enemy, which is death: the arms, legs, & other parts where with she was fortified, as with walls and wards during time of health, are now surprised & beaten to the ground, and she is driven only to the heart, as to the last & extremest refuge, wheresne is also most fearcelye assailed in such sort as she can not hold out long. Her dear friends which soothed her in time of prosperity, and promised assistance, as youth, physic, and other human helps, do now utterly abandon her: the enemy will not be pacified or make any league, but night and day assaulteth this turret where in she is, and which now beginneth to snake and shiver in pieces, and she looketh howerlye when her enemy in most raging & dreadful manner, will enter upon her. What think you is now the state of this afflicted soul? It is no marvel if a wise man become a fool, or a stout worldling most abject, in this instant of extremity, as we often see they do in such sort, as they can dispose of nothing well either towards God or the world at this hour: 
the cause is the extremity of pains, oppressing their minds, as 
Ser. 48. ad Frat. in cremo  S. Austen also proveth, and giveth us therewithal a most 〈◊〉 forewarninge, if men were so happy as to follow it. When you shallbe in your last sickness dear brethren (sayeth he) o how hard & painful a thing will it be for you to repent of your faults committed, & of good deeds omitted, & why is this? but only for that, all the intention of your mind will run thither, where all the force of your pain is. Many impedimeates shall let men at that day. As the pain of the body, the fear of death, the sight of children, for the which their fathers shall often times think themselves often damned, the weeping of the wife, the flattery of the world, the temptation of the devil the dissimulation of physicians for lucre sake, and the like. and believe thou (〈◊〉) which readest this, that thou 〈◊〉 quickly prove all this true upon thyself, and therefore I beseech the that thou wilt do penance before thou come unto this last day: dispose of thy house and make thy testament while thou art whole, while thou art wise, while thou art thine own man: for if thowtarye until the last date, thou shalt be led whether thou wouldst not. Hitherto are S. Austin's words.   
The second thing which shall make 
The second 〈◊〉 of mi serie in 〈◊〉  death terrible and grievous to a worldly man is the sudden parting, (and that for ever and ever) from all the things which he loved most dearly in this life, as from his 〈◊〉, possessios honour's, offices, fair buildings, with their commodities, goodly apparel with 〈◊〉 jewels from wife, and children, kindred and friends, and the like: where with he thought himself a blessed man in this life, and now to be plucked from them upon the sudden, without ever hope to see or use them again, oh what a grief, what a torment will this be? for which cause the holy scripture saith: O mors quam amara 
Eccl. 41.  est memoriatua, homini pacem habenti in substantiis suis? O death how bitter is thy memory unto a man, that hath peace and rest in his substance and riches? as who would say, there is no more bitterness or grief in the world to such a man, than to remember or think on death only, but much more to go to it himself, and that out of hand, when it shallbe said unto him, as Christ reporteth it was to the great wealthy man in the gospel, which had his barns full and was come now to the highest top of felicity. Siulte hac nocte animam tuam repetunt 
Luc. 12.  a te, quae autem parafti, ovius erunt? thou fool, even this night they will take thy soul from the, and then who shall have all that thou hast scraped together?  
It is unpossible I say for any tongue 
The sorrow of leaving all.  to express the doleful state of a worldly man in this instant of death, when nothing that ever he hath gathered together with so much labour and 〈◊〉, and wherein he was went to have so much confidence, will now do him good any longer, but rather afflict him with the memory thereof, considering that he must leave all to other & go him self to give account for the getting and using of the same, (perhaps to his eternal damnation) whiles in the mean time other men in the world do live merrily and plesantlie upon that he hath gotten, little remembering and less caring for him, which lieth perhaps burning in unquenchable fire for the riches left unto them. This is a woeful and lamentable point, which is to bring many a man, to great sorrow and anguish of heart at the last day, when all earthly joys must be left, all pleasures and commodities for ever abandoned. Oh what a doleful day of parting will this be? what wilt thou say, (my friend) at this day? when all thy glory, all thy wealth, all thy pomp, is come to an end. What art thou the better now to have lived in credit with the world? in favour of princes? exalted of men? feared, reverenced, and advanced, seeing now all is ended, and that thou canst use these things no more?  
But yet there is a third thing which 
the third matterof misery in death.  more than all the rest will make this day of death to be trowblesome and miserable unto a worldly man, and that is, the consideration what shall become of him, both in body, and sowle, and for his body it will be no small horror to think that it 
Eccl. 〈◊〉.  must inherit serpent's beasts and worms, as the scripture saith: that is, it must be cast out to serve for the food of vermin, that body I mean which was so delicately handled before, with variety of meats, pillows, and beds of down, so trimly set forth in apparel, and other ornaments, where upon the wind might not blow, nor the sun shine: that body (I say) of whose beauty there was so much pride taken, and whereby so great vanity and sin was committed: that body, which in this world was accustomed to all pampering, & could abide no austerity or discipline must now come to be abandoned of all men, & left 
〈◊〉 cogitation of the body.  only to be devoured of worms, Whinche thing albeit it can not but breed much horror in the heart of him that lieth a dying: yet is it nothing in respect of the dreadful cogitations, which he shall have to wchinge his soul: as what shalbecome of it? whether it shall go after her departure out of the body? and then considering that it must go to the judgement seat of God, and there to receive sentence, either of unspeakable glory, or insupportable pains: he falleth to csider more in particular, the danger thereof, by comparing gods justice and threats (set down in scripture against sinners) with his own life: he beginneth to examine the witness which is his conscience, and he findeth it ready to lay infinite accusations against him, when he cometh to the place of justice.  
And now (dear brother) beginneth the misery of this man. For there is not a severe saying of God in all the scripture, which cometh not now to his mind to terrify him withal at this instant: 
as if thou 
Mar. 19  wilt enter into life, keep the commandments. He that sayeth he knoweth God and 
1. joh. 2.  keepeth not his commandments, is a liar. many shall say unto me at that day, Lord 
Matt. 7.  Lord, etc. not the hearers of the la, but the doers of the law shallbe justified go from 
Rom. 2.  me all workers of iniquity into everlasting 
Luc. 13.  fire. do not you know that wicked men 
1. Cor. 6.  shall not possess the kingdom of God? be not deceived, for neither fornicators, nor idolaters, nor adulterers, nor unclean handlers of their own bodies, nor Sodomites, nor thieves, nor covetous men, nor drunkards, nor backbiters, nor extorsioners, shall ever possess the kingdom of God. if you live according to the flesh you shall die: 
Rom. 8.  and the works of the flesh are manifest, as fornication, uncleanness, wantonness, luxury, 
Cal. 5.  poyseninges, enmities, contentions, emulations, hatred, strife, dissensions, sects, envy murder, drunkenness gluttony, and the like. Whereof I foretell you as I have told you before, that they which do thes things 
2. Cor. 5.  shall never attain to the kingdom of god. We must all be presented before he tribunal of Christ, and every man roceyve particularly, 
jere. 2.  according as he hath done in 
Apo. 20.  this life good or evil, every man shall receive 
2. Pet. 2.  according to his works: God spared not the Angels when they sinned. You shall give account of every idle word 
1. Pet. 4.  at the day of judgement, if the just shall scarce be saved, where shall the wicked man and sinner 〈◊〉 few are saved, and a rich 
Mat. 19  man shall hardly enter into the kingdom of heaven.   
All these things (I say) and a thousand more touching the severity of gods justice, & the account which shallbe demanded at that day, will come into his mind that lieth a dying, & our ghostly enemy (which in this life laboured to keep these things from our eyes, thereby the easier to draw us to sin) will now lay all and more too, before our face, amplyfiing & urging every point to the uttermost, alleging always our conscience for his witness. Which when the poor soul in dieinge can not deny, it must needs terrify her greatly: for so we see that it doth daily, even many good and virtuous men. S. jereme reported of holy S. hilarion, whose soul being greatly afeard, upon these considerations, to go out of the body, after long conflict, he took 
jerom. in vita Hilarionis abba.  courage in the end & said to his soul: Go out my soul, go out why art thou afeard: thou hast served Christ almost threescore and ten years, and art thou now a feared of death? And to like effect the holy martyr, Saint 
Cyp. lib. de morta lit.  Cyprian telleth of a virtuous and godly bishop, which dying in his time, was greatly a feared notwithstanding his good life, until Christ appeared unto him in the form of a goodly young man, and did chide him for it, saying: You are a feared to suffer, and you will not go out of this life: what shall I do 
Possidon in vita August.  to you? which example saint Austen did often use to recount talking of this matter, as his scholar Possidonius doth write in his life.  
Now then, if good men and saints are so a feared at this passage, yea such as had served God with all purity of life, and perfect zeal for three score and ten years together: what shall they be, which scarce have served God truely one day in all their lives, but rather have spent all their years in sin and vanity of the world? must not these men be needs in great extremity at this passage? surely S. Augusten doth describe the same marvelously in a certain sermon of his. And (according to his manner) doth give a notable exhortation upon the same. If you will 
Ser. 50. ad fratres in Eremo & cap. 1. de vanitate seculi.  know dearly beloved (saith he) with what great fear & pain the soul passeth from the body: mark diligently what I will say. 
The Angels at that hour, do come to take the soul and to bring her before the judgement seat of a most dreadful judge & then she calling to mind her wicked deeds beginneth greatly to tremble, and would gladly seek to fly and to leave her deeds behind her, seeking to entreat the Angels & to request but one hour space of delay. But that will not be granted: and her evil works cryeinge out all together shall speak against her, & say, we will not stay behind or part from the, thou hast done us, and we are thy works, and therefore we will follow the whether foever thou goest, even unto the seat of judgement. And this is the state of a sinner's soul which parting from his body, with most horrible fear, goeth onwards to judgement looden with sins, and with infinite confusion. Contrariwise the just man's soul goeth out of his body with great joy and comfort, the good Angels accompaininge her, with exultation. Wherefore brethren seeing these things are so, do you fear this terrible hour of death now, that you may not fear it when you come to it. Foresee it now, that you may be secure then. Thus far S. Augusten.   
And because S. Austen maketh mention 
Apparitions to them that lie a die 〈◊〉.  of good and evil Angels here, which are ready to receive the souls of the just and wicked men, at the hour of their death: it is to be noted, that often times God doth permit the visions of Angels both good and evil, as also of other saints, to men lying on their death beds, before they depart this life, for a taste either of 〈◊〉 or sorrow to 〈◊〉 that which shall ensue after, in the world to come: and this is one singular privilege, belonging to this passage also. And so concerning the just I have showed before in example out of S. Cyprian and S. Austen touching one to whom Christ appeared at the 〈◊〉 his death, and S. Gregory 
Lib. 4. ca 11. 12 13. 14 etc.  the great, hath divers other like exaples in the fourth book of his dialogues for divers chapters together, as of one ursinus to whom the blessed Apostles S. Peter and S. Paul appeared, and the like: but of dreadful appanitious of divers and wicked Angels, which snewedethen selves unto divers sinners at the honour of their death, & denounced to them, their eternal damnation, & their horrible torments appointed in hell, we have many also and most terrible examples, recorded in the ancient writers. As that 
Lib. 〈◊〉. dial c 3. 8.  in S. Gregonie of one 〈◊〉 a great and rich man, but as full of sin as of wealth, as S. Gregory saith, to who me lying on 〈◊〉 deathbed, the infernal fiends in most ugly manner appeared, shewing how now he was delivered into their power, & so never left him until he died, & left his soul unto 
Lib. 5. hist. Aug. cap. 14.  them to be carried away to eternal torments. The like doth S. Beede write of divers in England at his time, as of a courtier of king Coenride, a most wicked man, though in great favour of the prince, to whom lying in his pangs of death, and being now a little recovered, both the good & evil Angels appeared visibly, the one laying before him a little small book of his good deeds, the other a great huge volume of his mischievous facts. The which after they had caused him to read, by the permission of the good Angels from God, they seized upon him, appointing him also what hour the should die, as himself confessed openly to all that came to visit him, and as by this horrible & desperate death ensueinge at the hour by them appointed, manifestly was confirmed. The like 
Beda lib. 5. cap. 15.  story he sheyveth in the chapter following, of one whom he knew himself, and as both he and S. Gregory, and S. Cyprian also do note, all these and the like visions, were permitted for our sakes which do live, and may take commodity by the same, and not for theirs which died, whom they profited nothing. Now then (dear Christian) these things being so, that is, this passage of death being so terrible, so dangerous, and yet so unavoidable as it is: seeing so many men perish and are over whelmed daily in the same, as it can not be denied but there do: and both holy scriptures and ancient fathers do testify it by examples and records unto us: what man of discretion would not learn to be wise by other men's danger? or what reasonable creature would not take heed and look a bout him, being warned so manifestly, and apparently, of his own 〈◊〉? if thou be a Christian, and dost believe in deed the things which Christian faith doth teach the: then dost thou know and most certainly believe also, that of what state, age, strength, dignity, or condition, so ever thou be now, yet that thou thyself (I say) which now in health and mirth readest this, and thinkest that it little pertaineth to thee, must one of these days (and that perhaps shortly after the reading hereof,) come to prove all these things upon thyself, which I have here written: that is, thou must with sorrow & grief be enforced to thy bed, and there after all thy struggle with the darts of death, thou must yield thy body which thou lovest so much, to the bait of worms, and thy soul to the trial of justice, 
A veri profitable consideration.  for her doings in this lice.  
Imagine then (my friend) thou I say which art so fresh and froelicke at this day, that the ten, twenty, or two years, or perhaps two months, which thou hast yet to live, were now ended, and that thou were even at this present, stretched out upon a bed, wearied and worn with dolour and pain, thy carnal friends about the weeping and howling, the physicians 〈◊〉 with their fees, as having geeven the over, & thou lying there alone mute and dumb in most pitiful agony, expecting from moment to moment, the last stroke of death to be geeven the. Tell me in this instant, what would all the pleasures and commodities of this world do the good? what comfort would it be to the, to have been of honour in this world, to have been rich and purchassed much, to have borne office, and been in the prince's favour? 〈◊〉 have left thy children or kindred wealthy, to have trodden down thine enemies, to have stirred much, and borne great sway in this life? what ease (I say) or comfort would it be to the, to have been fair, to have been gallant in apparel, goodly in parsonage, glytteringe in gold? 
The cogi tation & speech of the soul at the last day.  would not all thes things rather afflict than profit the at this instant? for now shouldest thou see the vanity of thes trifles: 
now would thy heart begin to say within the? o folly and unfortunate blindness of mine, Lo, here is an end now of all my delights and prosperities: all my joys, all my pleasures, all my mirth, all 〈◊〉 pastimes are now finished. where are my friends which were wont to laugh with me? my servants wont to attend me, my children wont to disport me? where are all my coaches & horses, wherewith I was wont to make so goodly a show, the caps and knees of people wont to honour me, the troops of suitors following me? where are all my dalliances and tricks of love? all my pleasant music, all my gorgeous buildings, all my costly feasts and banquetings? and above all other, where are my dear and sweet friends, who seemed they would never have forsaken me? but all are now gone, and hath left me here alone to answer the reckoning for all, & none of them will do so much as to go with me to judgement, or to speak one word in my behalf.  
Woe worth to me, that I had not foreseen this day rather, & so have made better provision for the same: it is now to late, and I fear me I have purchased eternal damnation, for a little pleasure, and lost unspeakable glory, for a slootinge vanity. Oh how happy & twice fortunate are they which so live as they may not be a feared of this day? I now see the difference betwixt the ends of good 
Psa. 115.  and evil, and marvel not thought the scriptures 
Psal. 33.  say of the one, the death of saints are precious: And of the other, the death of sinners is miserable: Oh that I had lived so virtuously as some other have done, or as I had often inspirations from God to do: or that I had done the good deeds I might have done: how sweet and comfortable would they be to me now in this my last, and extremest distress?   
To these cogitations and speeches (dear brother) shall thy heart be enforced, of what estate soever thou be, at the hour of death, if thou do not 〈◊〉 it now by good life and virtuous actions, which only can yield the comfort in that sorrowful day. For of good men the judge himself sayeth. 
His 
Luc. 21.  autem fieri incipientibus, respicite & levate capita vestra, quoniam appropinquat redemptio vestra. When these terrible things begin to come upon other men do you look about you, and life up your heads, for that yourred emption cometh on, from the labours and toils of this world.  And the holy prophet sayeth of the virtuous man which hath done good works in this life, that he shallbe at this time beatus vir, a happy man, & he 〈◊〉 
Psal. 4.  the cause, quia in die mala liberabit eumdominus, & open feret illi super lectum doloris eius. 
For that God will deliver him in this evil day, and will assist him upon the bed of his sorrow.  Which is meant (no doubt) of the bed of his last departure, especialye for that of all other beds this is the most sorrowful, as I have showed, being nothing else but a heap of all sorrows together, especially to them which are drawn unto it before they are ready for the same, as commonly all they are, which defer their amendment from day to day, and do not attend to live in such sort now, as they shall wish they had done when they come to that last passage.   

Of the pains appointed for sin after this life and of two sorts of the same.  
CHAP. IX.  
Amongst all the means which God useth to wards the children of men, to move them to this resolution, whereof I entreat; the strongest and most forcible is, the consideration of punishments prepared by him for rebellious sinners, and transgressors of his commandments. Wherefore he useth this motive often, as may appear by all the prophets, who do almost nothing else but threaten plagues and destruction to offenders. And this mean hath often time prevailed more than any other that could be used, by reason of the natural 
The force of fear.  love which we bear towards ourselves: and consequently the natural fear which we have of our own dannger. So we read 
jon. 5.  that nothing could move the Ninivites so much as the foretell nge them of their imminent 
Math. 3.  destruction. And S. john Baptist, although he came in a simple and contemptible manner yet preaching unto the people the terror of vengeance to come, and that the axe 
Marc. 1.  was now put to the tree to cut down for the fire all those which repented not: he moved the very 
Luc. 3.  publicans and soldiers to fear, (which otherwise are people of very hard metal) who came unto him upon this terrible embassage, and asked what they should do to avoid these punishments?  
After than that we have considered of death and of gods severe judgement, which ensueth after death, and wherein every man hath to receive according to his works in 
2. Cor. 5.  this life, as the scripture sayeth: it followeth that we consider also of the punishments which are appointed for them that shallbe found faulty, in that account, hereby at leastwise (if no other consideration will serve) to induce Christians to this resolution of serving God. For as I have noted before, if every man have naturally a love of himself and desire to conserve his own ease: then should he also have fear of peril. whereby he is to fall into the extreme calamity. This expresseth S. Bernard excellently according 
In serm. de primordiis.  to his wounte. O man (sayeth he) if thou have left all shame. (which appertaineth to so noble a creature as thou art:) 
if thou feel no sorrow (as carnal men do not:) yet lose not fear also which is found in very beasts. We use to load an ass & to weary him out with labour and he careth not, because he is an ass: but if thou wouldest thrust him into fire, or fling him into a ditch, he would avoid it as much as he could, for that he loveth life and 〈◊〉 death. Fear thou then, and be not more insensible than a beast. Fear death, fear judgement, fear hell, this fear is called the beginning of 
Pro. 9  wisdom, and not shame or sorrow, for that the spirit of fear is more potent to resist sin, than the spirit of shame or sorrow. wherefore it is said, remember the end and thou shalt never sin, that is remember the final 
Eccle. 7.  punishments appointed for sin, after this life. Thus far S. bernard.   
First therefore to speak in general of the punishments reserved for the life to come, if the scriptures did not declare in particular their greatness unto us: yet are there many reasons to persuade us that they are most fevere, 
God's majesty.  dolorous & intolerable. For first, as God is a God in all his works, that is to say, 
Psal. 71.  great, wonderful, & terrible: so especially 
Deu. 10.  he showeth the same in his punishments, being called for that cause in scripture deus 
Psal. 4.  justitiae. God of justice as also, deus ultionum 
Psal. 93.  God of revenge. Wherefore seeing all his other works, are majestical & exceeding our capacities: we may likewise gather that his hand in punishment, must be wonderful also. God himself teacheth us to reason in this manner, when he sayeth: And will ye not then fear me! and will ye not tremble 
jere. 9  before my face which have put the sand as a stop unto the sea, and have geeven the water a commandment never to pass it, no not when it is most trowbled & the floods most outrageous? as who would say: if I am wonderful & do pass your imagination, in these works of the sea and other which you see daily: you have cause to fear me, considering that my punishments are like to be correspondent to the same.  
another conjecture of the great and severe 
God's 〈◊〉  justice of God, may be the consideration of his infinite and unspeakable mercy the which as it is the very nature of God, & without end or measure, as his godhead is: 
Psal. 84.  so is also his justice. And these two, are the two 〈◊〉 (as it were) of God, embracing & kyssnge one the other, as the scripture saith, Therefore as in a man of this world, if we had the measure of one arm, we might easily conjecture of the other: so seeing the wonderful examples daily of gods infinite mercy towards them, that do repent: we may imagine by the same, his severe justice towards them, who he reserveth to punishment in the next life, and whom for that cause, he calleth in the scriptures Vasa 
Esa. 13.  furoris. Vessels of his fury, or vessels to show 
Psal. 7.  his fury upon.  
A third reason to persuade us of the 
God's patience.  greatness of these punishments, may be the marvelous patience, and long suffering of God in this life, as for example, in that he suffereth divers men from one sin to an other, from one day to an other, from one year to an other, from one age to an other, to spend all (I say) in dishonour and despite of his majesty, adding offence to offence, and refusing all persuasions, allurements, good inspirations, or other means of frindshipp, that his mercy can devise to offer for their amendment. And what man in the world could suffer this? or what mortal heart can show such patience? but now if all this should not be requited with severity of punishment, in the world to come, upon the obstinate: it might seem against the law of justice and equity, and one arm in God might seem longer than the other. S. Paul toucheth this reason in his epistle to the Romans, where he saith: dost thou not know 
Rom. 2.  that the benignity of God is used to bring thee to repentance? and thou by thy hard and impenitent heart dost hoard up vengeance unto thyself, in the day of wrath, and appearance of God's just judgements, which shall restore to every man according to his works? he useth here the words of hoordinge up of vengeance, to signify that even as the covetous man, doth hoard up money to money daily, to make his heap great: so the unrepentant sinner doth hoard up sin to sin: and God on the contrary side hoardeth up vengeance to vengeance, until his measure be full, to restore 
Esa. 27.  in the end, measure against measure, as the prophet saith, and to pay us home according 
jere. 16.  to the multitude of our own obhominations. 
Gen. 15.  This God meant when he said to Abraham that the iniquities of the Amorrheans were not yet full up. Also in the revelations unto S. john Evangelist, when he used this conclusion 
Apo. 221  of that book. He that doth evil let, him do yet more evil: and he that lieth in filth, let him yet become more filthy: for behold I come quickly, and my reward is with me, to render to every man according to his deeds. By which words God signifieth that his bearing & tolleratinge with sinners in this life, is an argument of his greater serueritie in the life to come, which the prophet David also declareth when talking of a careless sinner he saith: 
Dominus irridebit eum quoniam 〈◊〉 quòd 
Psal. 30.  veniet dies eius. Our God shall scoff at him foreseeing that his day shall come. This day (no doubt) is to be understood the day of account and punishment, after this life, for so doth God more at large declare himself in an other place, in these words. And 
Ezec. 7.  thou son of man, this saith thy lord God: the end is come now (I say) the end is come upon the. And I will show in the my fury, and will judge the acoordinge to thy ways. I will lay against the all thy abominations, and my eye shall not spare the, nor will I take any mercy upon the, but I will put thine own ways upon the, and thou shalt know that I am the lord. Behold affliction cometh on, the end is come, the end (I say) is come: it hath watched against the, and behold it is come: crusshinge is now come upon the: the time is come: the day of slaughter is at hand. Shortly will I pour out my wrath upon the, and I will fill my fury in the, and I will judge the according to thy ways, and I will lay all thy wickedness upon the: my eye shall not pity the: nor will I take any compassion upon the, but I will lay thy ways upon the, and thy abominations in the 〈◊〉 of the, and thou shalt know that I am the lord that striketh.  Hitherto is the speech of God himself. 
Of pains in particular.   
seeing then now we understand in general, that the punishments of Cod in the life to come are most certain to be great & severe, to all such as fall into them: for which cause S. Paul saith: 
Horrendum est incidere in 
Heb. 10.  manus dei viventis: it is is a 〈◊〉 thing to fall into the hands of our living God:  Let us consider some what in particular what manner of pains & punishments they shallbe. 
Twosort of sinners that die.  For better conceavinge whereof, it is to be noted, that as there are two sorts of sinners, the one which die in the guilt of mortal sin, and in the dissavoure and displeasure 
Psal. 9  of God, of whom it is said, convertantur peccatores 
1. joh. 5.  in infernum: 
Let sinners be turned into hell. And again: there is a sin unto death, 
Apoc. 21  & I do not say that any man should pray for that. And again: the portion of wicked men, shallbe in the lake burning with fire and brimstone: which is called the second death:  An other sort of sinners there are, which have the guilt of their sins pardoned by their repentance in this life, but yet have not made that temporal satisfaction to god's justice, nor are so thoroughly purged in this life, as they may pass to heaven without punishment: and of these it is 
1. Co. 3.  written: 
Detrimentum patientur, 〈◊〉 autem salui erunt, sic tamem quast perignem. They shall suffer hurt and damage but yet they shallbe 
Psal. 37.  saved as by fire.  Upon which words of S. Paul, the holy father S. Austen writeth thus: 
Because S. Paul sayeth that these men shallbe saved by fire, therefore this fire is contemned. 
The severity of 〈◊〉 〈◊〉 gatorie.  But surely though they shallbe saved by it: yet is this fire more grievous than what soever a man can suffer in this life: and yet you know how great & intolerable things men have 
Hom. 16 ex 50. ho mi.  or may suffer. The same S. Austen in an other place sayeth thus: They which have done things worthy of temporal punisnment (of whom the Apostle sayeth: They shallbe saved 
〈◊〉. Co. 3.  by fire) must pass through a fiery river, and most horrible shallows of burning flames, signisied by the prophet, when he saith, and 
Dan. 7.  a fludd of fire went before him, & look how much matter there is in their sins, so long must they stick in passing through, how much the fault requireth, so much shall the punishment of this fire revenge. And because the word of God do the compare the soul of a sinner, to a pot of brass, saying: put the pot empty upon the coals, until all the rust be melted of: therefore in this fire all idle speeches, all filthy cogitations, all light sins, shall boil out, which by a short way might have been separated from the soul in this life, by alms and tears. Hitherto S. Austen.   
And the same holy father in an other 
De 〈◊〉 & falsa 〈◊〉 C 18.  place hath these words. If a sinner by his conversion escape death, and obtain life, yet, for all that I can not promise him, that he, shall escape all pain or punishment. 
For he that differred the fruits of repentance till the next life, must be perfected in purgatory fire. and this fire (I tell you) though it be not everlasting, yet is it passing grievous, for it doth far exceed all pains that man can suffer in this life. Never was there found out yet so great a pain in flesh, as that is, though martyrs have abidden strange torments, and many wicked men have suffered exceeding 
In Psal. tertium pae 〈◊〉.  great punishments. To like effect doth S. Gregory Writ of the severity of this punishmet, expounding those words of David. O Lord rebuke me not in thy fury nor correct. 
Psa. 6. 37  me in thy wrath. This is as if he said (saith S. Gregoire) I know that after this life, some must be cleansed by purging fire. And other must receive sentence of eternal damnation. But because I esteem that purging fire (though it be transitory) to be more intolerable, than all the tribulation which in this life may be suffered: therefore I do not only desire not to be rebuked in the fury of eternal damnation, but also I greatly fear to be purged in the wrath of transitory correction: thus far S. Gregory.  And I might add a hundred like sayings more out of the holy fathers touching the extreme severity of this purging fire after death, and of the great fear which they had of it, but this shallbe sufficient to warn Catholics which believe it, to look better about them than they do, for the avoiding of the rigour of this fire by their good life in this world, especially by these two means of alms and tears, which S. Austen in the place before recited, doth mention: which holy father also in the same place, maketh this collection: 
We see what men do or may suffer in this life: what racking, what tearing, what burning and the like: and yet they are nothing in respect of that fire: whereof he inferreth this conclusion. 
1 Psa. 37  ista ergo etc. Thes things therefore which we suffer here, are much easiar than that fire: and yet you see that men will do any thing rather than suffer them: how much more than ought we to do that little which God commandeth us, to avoid that fire, far and much more grievous? 
The fear that old saints had of the fire of purgatory. Serm. 55. in 〈◊〉.    
It is a strange matter to consider, what great fear holy men had of this fire, & how little we have now a days, having much more cause than they. S. barnard hath these words of himself: 
Oh would to God some man would now before hand provide for my head abundance of waters and to my eyes a fountain of tears, for so perhaps the burning fire should take no hold, where iunning tears had cleansed before, And again, I tremble & shake for fear, of falling into God's hands. I would gladly present myself before his face, already judged of myself, & not to be judged then of him. Therefore I will make a reckoning whiles I am here of my good deces and of my bad. My evil shallbe corrected with better works: they shallbe watered with tears they shallbe punished by fasting: they shallbe amended by sharp discipline: I will rip up the very bottom of my ways & all my devices, that he may find nothing untried at that day, or not fully discussed to his hands. And then I hope in his mercy, that he will not judge the same faults again, and the second time, as 
Naum. 1.  he hath promised.  The like fear uttereth S. Ambrose in these words: O Lord if 
Praecat. Rraeparat 2. Ad mif sam.  thou reserve any whit in me to be revenged in the next life: 
yet I humbly ask of the that thou give me not up to the power of wicked spirits, whiles thou wypest away my sins, by the pains of purgatory. And again, in an other place: I shallbe searched & 
Serm. 2. in Psalm. 118.  examined as lead (in this fire) and I must burn until all the lead be melted away. And if then there be found no silver matter in me: woe be to me. For I must be thrust down to the nethermost parts of hell, or else wholly 
1. Cor. 3.  waste away as straw in the fire. But if any gold or silver be found in me, not through my works, but by grace and Christ's mercy, & through the ministorie of my prestehoode: I shall also once say: surely they 
Psal. 30.  that trust in the, shall never be confounded.   
And thus much of this temporal punishment reserved even for the purging of gods servants in the life to come. 
Of hell & the pu 〈◊〉 of the damned.   
But now touching the reprobate & such as for their wickedness have to die everlastingly: we must Imagine that the case standeth much more hardly: for to that purpose soundeth Christ's saying to the good women of jerusalem, when he was going to his passion: If they do these things to green wood: what 
Luc. 23.  shalbecome of that which is dry? which words S. Peter seemeth in some part to expound, when he sayeth: If the judgement of God 〈◊〉 
1. Pet. 4.  with us which are his servants: what shall the end of wrcked men be? As who would say, that in all reason, their end must be intolerable. For more particular conceiving whereof, be cause the matter is of great importance for all Christians to know: it sual not be perhaps amiss, to consider briefly, what the holy scriptures and ancient fathers of the Catholic ehurche, (directed no doubt by the holy Ghost) have revealed unto us, concerning this 
Of the name of hell in di verse tongues.  punishment. And first of all, to wchinge the place of punishment appointed for the damned, commonly called hell, the scripture in diverse languages, useth diverse names, but all tending to express the grievousness of punishment, there suffered: As in latin it is called, 
Esa. 5. & 33.  Infernus, a place beneath or under ground (as most of the old fathers do interpret) But whether it be under ground or no, most certain it is, that it is a place most opposite to heaven, which is said to be above, and from 
job. 11.  which lucifer was thrown down. And this 
Esa. 14.  name is used to signify the miserable suppressing and hurling down of the damned, to be trodden under the feet, not only of God, but also of good men for ever. For so sayeth 
Mala. 4.  the scripture. Behold the day of the lord cometh burning like a furnace, and all proud and wicked men shall be straw to that furnace, and you that fear my name shall tread them dowen, & they shallbe as burnt ashes under the soles of your feet in that 〈◊〉 And this shallbe one of the greatest miseries that can happen to the proud and stout potentates of the world, to be thrown down, with such contempt and to be trodden under feet of them, whom they so much despised in this world.  
The Hebrew word which the scripture 
Esa. 14.  useth for hell, is Seol, which signifieth a 
Mat. 14.  great ditch or dungeon. In which sense it 
Apo. 14.  is also called in the apocalypse lacus irae dei the lake of the wrath of God. And again, 
Apo. 21.  Stagnum arden's igne & sulphur: a pool burning with fire and brimstone. In greek the scripture useth three words for the same 
Matt. 11  place. The first is. Hades, used in the gospel, 
In come. supra ver ba vive 〈◊〉 tenter. 〈◊〉. Pet. 4. job. 10.  which (as plutarch noteth) signifieth a place where no light is: The second is zophos, in S. Peter, which signifieth darkness itself. In which sense it is called also of job, terra tenebrosa & operta mortis caligine. A dark 
Mat. 22. & 25. a. Pe. 4.  land and over whelmed with deadly obscurity, Also in the gospel tenebra exteriores, utter darkness. The third greek word is tartaros, used also by S. Peter: which word being derived of the verb tarasso, (which signifieth to terrify, trouble, & vex) importeth an horrible confusion of tormentors in that place: even as job sayeth of it, ibi nullus ordo, sed sempiternus horror inhabitat, there 
job. 10.  dwelleth no order, but everlasting horror.  
The chaldie word which is also used in hebrew, and translated to the greek) is gehenna. 
Mat. 5. 10. 18. 23.  First of all used by Christ, for the place of them which are damned, as S. jerom noteth upon the tenth chapter of S. Mathewes 
Mar. 9  gospel. And this word being compounded 
Luc. 12.  of gee and hinnom signifieth a valley nigh to 
The valley hinnom.  jerusalem, called the valley of hinnom, in which the old Idolatrous jews, were wont to burn alive their own children in the honour of the devil, and to sound with trumpets, tymprills, & other loud instruments, whiles they were doing thereof that, the childerens' voices and cries might not be heard: which place was afterward used also for the receipt of all filthiness, as of dung, dead carrions, & the like: And it is most probable, that our Saviour used this word above all other for hell, thereby to signify the miserable burning of souls in that place the pitiful clamours and cries of the tormented, the confuse and barbarous no ice of the tormentors, together with the most lothesom sillthynesse of the place, which is otherwise described in the scriptures, by the names of adders, snakes, 〈◊〉, scorpions, & other venomous creatures, as shallbe afterwards declared.  
Having declared the names of this place and thereby also in some part, the nature: it remaineth now, that we consider, what manner of pains men suffer there, For declaration whereof, we must note, that as heaven and hell are contrary, assigned to contrary 
The pains of hell universal.  persons, for contrary causes: so have they in all respects contrary properties, conditions, and effects, in such sort, as what soever is spoken of the felicity of the one, may serve 
1. Co. 2.  to infer the contrary of the other. As when S. Paul sayeth that no eye hath seen, nor ear heard, nor heart conceived the joys that God hath prepared for them that shallbe saved: We may infer that the pains of the damned must be as great. Again, when the scripture saith that the felicity of them in heaven is a perfect felicity, containing omne bonum, all goodness: 
Exo. 33.  So that no one kind of pleasure can be imagined which they have not: we must think on the contrary! part, that the misery of the damned, must be also a perfect misery, containing all afflictions that may be, without wanting any. So that, as the happiness of the good is infinite, and universal: so also is the calamity of the wicked infinite and universal. Now in this life all the miseries & pains which fall upon man, are but particular and not universal. As for example: we see one man pained in his eyes, an other in his teeth, an other in his stomach, an other in his back: which particular pains notwithstanding some times are so extreme, as life is not able to resist them, & a man would not suffer them long for the gaining of many worlds together. But suppose now, a man were tormented in all the parts of his body at once, as in his head, his eyes his tongue, his teeth, his throat, his stomach, his belly, his back, his heart, his sides, his thighs, and in all the joints of his body beside: suppose (I say) he were most cruelly tormented with extreme pains in all these parts together, without ease or intermission. What thing could be more miserable than this? what sight more lamentable? If thou shouldest see a dog lie in the street so afflicted: I know thou couldst not but take compassion upon him. Well then, consider what difference there is between abiding these pains for a week, or for all eternity: in suffering them upon a soft bed, or upon a burning grydyron & boiling furnace: among a man's friends comforting him, or among the furies of hell whipping and tormenting him. Consider this (I say gentle reader,) and if thou wouldest take a great deal of labour, rather than abide the one, in this life: be content to sustain a little pain rather than to incur the other in the life to come. 
Peculiar torments to every part.   
But to consider these things yet further, not only all these parts of the body which have been instruments to sin, shallbe tormented together, but also every sense both external and internal for the same cause shallbe afflicted, with this particular torment, contrary to the object wherein it delighted most, and took pleasure in this world. As for example, the lascivious eyes shallbe afflicted with the ugly and fearful sight of devils: the delicate ears with the horrible noise of damned spirits: the nice smell, with poisoned stench of brimstone and other unsupportable filth: the dainty taste with most ravynouse hunger & thirst: & all the sensible parts of the body with burning fire. Again, the Imagination, shallbe tormented, with the apprehension of pains present, & to come: the memory, with the remembrance of pleasures past, the understanding, with consideration of the felicity lost, and the misery now come on. O poor Christian, what wilt thou do amidst the multitude of so grievous calamities? 
The pains of hell exercised   
It is a wonderful matter, & able (as one father sayeth) to make a reasonable man go out of his wits, to consider what God hath 
for torment, not for punishment.  revealed unto us in the scriptures, of the dreadful circumstances of this punishment, and yet to see, how little the reckless men of the world do fear it. For first, touching the universality, variety, and greatness of the pain, not only the reasons before alleged, but also diverse other considerations in the scriptures do declare. As where it is said of the damned. cruciabuntur die & nocte, they 
Apo. 20. & 14.  shallbe tormented day and night. And again, Date illi tormentum, give her, torment, speaking 
Apo. 18.  of babylon in hell, by which is signified that 
Luc. 16.  the pains in hell are exercised, not for punishment, but for torment of the parties. And torments commonly we see in this world to be as great and as extreme, as the wit of man can reach to devise. Imagine then, when God shall lay his head to devise torments (as he hath done in hell) what manner of torments will they be.  
If creating an element here for our comfort 
The fierce nature of the fise of hell  (I mean the fire) he could create the same so terrible as it is, in such sort as a man would not hold his only hand in it one day, for to gain a kingdom: what a fire think you hath he provided for hell, which is not created for comfort, but only for torment, of the parties? Our fire hath a thousand differences from that, and therefore is truly said of the holy fathers, to be but a painted and feigned fire in respect of that. For our fire was made to comfort (as I have said & that, to torment. Our fire hath need to be fed continually with wood or else it goeth out: that burneth continually, without feeding. Our giveth light: that giveth none: Our is out of his natural place, and therefore shifteth to ascend, & to get from us, as we see: but that is in the natural place, where it was created, and therefore it abideth there perpetually. Our consumeth the matter laid in it, & so quickly dispatcheth the pain: that tormenteth but consumeth not, to the end the pain may be everlasting. Our fire is extinguished with water, and greatly abated by the coldness of the air about it: that hath no such abatement, or qualification. Finally what a strange & incredible kind of fire that is, appeareth by these words of our Saviour so often repeated: There shallbe weeping & gnashing of teeth. We 
Matt. 8. 13. 22. 14.  ping is to be referred to the effect of extreme burning in that fire, for that the torment of 
Luc. 13.  scalding and burning enforceth tears sooner than any other torment, as appeareth in them, which upon the sudden do put a hot thing in to their mouth, or scald any other part of their body. And gnashing of teeth (as every man knoweth) proceedeth only of great & extreme cold. Imagine then what a fire this is which hath such extreme effects both of heat and cold. O mighty Lord what a strange God art thou! how wonderful & terrible in all thy works and inventions? how bountiful art thou to those that love and serve the? and how severe to them which contemn thy commandments? Hast thou devised a way how they which lieeee burning in a lake of fire and brimstone shall 
Apo. 21.  also be tormented with extreme cold? what understanding of man can conceive 
Psal. 35.  how this may be? but thy judgements (o lord) are a depth without bottom, and therefore I leave this to thy only providence, praising the eternally for the same.  
Besides these general pains common to 
Particular pains for particular offenders  all that be in that place, the scripture signifieth also that there shallbe particular torments, peculiar both in quality and quantity to the sins and offences of each offender. For to that end sayeth the prophet Esay to God. thou uviltiudge in measure against measure. And 
Esa. 27.  God saith of himself: I will exercise judgement 
Esa. 28.  in weight, and justics in measure. And that is the meaning of all those threats of God 
jere. 2.  to sinners, where he sayeth that he will pay 
Apo. 20.  them home according to their particular 
Psa. 27. 98.  works, and according to the inventions of their own hearts. In this seize it is said in the 
Eze. 24.  Apocalypse, of Babylon, now thrown down 
Osee. 12.  in to the lake: Look how much she hath 
Zach. 1.  glorified herself, and hath lived in delights: so 
Apo. 18.  much torment and affliction give her. Where of the holy fathers have gathered the variety of torments that shallbe in that place As there 
Li. de 〈◊〉. poen. c. a.  be differences of sins: 
so shall there be variety of torments, (sayeth old Ephraem) for the adulterer shall have one kind of torment, the murderer an other, the thief an other, the drunkard an other: the liar an other:  And so he followeth on, sheweinge how the proud man shall be 〈◊〉 under feet to recompense his pride: the gloutton suffer inestimable hunger: the drunkards extreme thirst: the delitiouse mouth filled up with gall: and the delicate body seared with hot burning irons.  
The holy Ghost signifieth such a thingwhen he sayeth in the scriptures, of the wicked worldling: His bread in his belly shallbe 
job. 20.  turned in to the gall of serpents: he shall be constrained 
A marvelous description used by the scripture.  to spew out again the riches which he hath devoured: Nay, God shall pull them out of his belly again: he shallbe constrained to suck the galls of cockatrices, and tongue of an adder shall kill him: he shall pay swetelie for all that ever he bathe done: and yet shall he not be consumed, but shall suffer according to the multitude of all his devices: utter darkness lieth in wait for him: & fire which needeth no kindling shall eat him up: this is the wicked man's portion from God, By which words is plainly showed, that woorldlings shall receive particular torments for their gluttony, for their delicate fare, for extorsion, and the like, Which torments shall be greater than any mortal tongue can express: As may appear by the vehement and horrible words which the holy ghost here useth to insinuate the same.  
There is reported (by men of good credit) a vision of a servant of God, that he had in his 
A vision of the have dling of awicked man in hell.  prayers of the handling of a certain wicked man in hell. It is not unlike to some which the holy prophets recount of other matters. And therefore I will rehearse it, for that it maketh to our purpose. This servant then of God saw, that as soon as this rich worldling, was dead, he was brought by the damned spirits to the place of torment, and there a captain devil sitting in a chair of burning hot iron, rose up for reverence, and told him, for that he had been a man of honour & state in the world, he would give him that place, and so perforce made him sit down. Whereat he cryeing out horrible, there came two other devels with two huge trumpets full of wild fire and brimstone, and said they would make him some music to his song, for that he had loved music well in the world, and so blew the fire & brimstone in to his ears. Then for that he cried he was dry: there came a devil and put in to his mouth a pot of venomous liquore made of the gauls of toads and serpents, saying, this must be your drink in stead of your delicate wines which you were accustomed: to taste in the world. And eftsoons followed two other ugly fiends with a great company of foul and fierce snakes, which clasped him about the middle, and fastened their teeth in his body, the devils saying, that for so much as he liked so well to embrace dames in the world, he should not want embracements now also? And after that followed a great rout of furious spirits, with whips and hooks in their hands, which all assaulted him, renting and tearing his floshe, and saying, that these recreations were reserved for him in that place for ever and ever.  
These things God suffered this holy man to see, not for that perhaps these material things are there, in deed, but that by these we might conceive the insupportable torments prepared for the wicked in that place: even as he showed himself and his glory, by visible things to Daniel: though in deed 
Dan. 7.  he be invisible.  
Beside this, the scripture showeth unto 
The straightness of pains in hell.  us not only the universality, particularity & severity of these pains, but also the straightness thereof, without aid, help, ease, or comfort, when it sayeth we shall be cast in 〈◊〉 
Mat. 22.  both hand and feet: for it is some kind of comfort in this world, to be able to resist or strive against our afflictions, but here we must lie still and suffer all. Again, when it sayeth: 
Mat. 25.  clausa est ianua, the gate is shut: that is, the gate of all mercy, of all pardon, of all ease, of all intermission, of all comfort, is shut up from heaven, from earth, from the creator, and from creatures: inso much as no consolation is ever to be hoped for more: as in all the miseries of this life there is always some. This straightness is likewise most lively expressed in that dreadful parable of the rich gloutton in hell: Who was driven to that 
Luc. 16.  necessity, as he desired that Lazarus might dypp the top of his fingar in water to cool his tongue, in the mids of that fire wherein 
The wonderful example of the rich glout ton.  he sayeth he was: and yet could not he obtain it. A small refreshing it seemeth it would have been unto him, if he had obtained the same. But yet to show the straightness of the place, it was denied him. Oh you that live in sinful wealth of the world, consider but this one example of god's severity, and be afeard. This man was in that Royalty a little before as he would not give the crumbs of his table to Lazarus, to buy heaven withal & now would he give a thousand worlds (if he had them) for one drop of water to cool his tongue. What demaud could be less than this? he durst not ask to be delivered thence, onto have his torments diminished, or to ask a great vessel of water to refresh his whole body therein: but only so much as would stick on the top of a man's fingar, to cool his tongue. To what need was this poor man now driven? what a great imagination had he of the force of one drop of water? to what pitiful change, was his tongue now come unto, that was wont to be so diligently applied with all kinds of pleasant liquors! Oh that one man can not take example by an other: either this is true or else the son of God is a liar. And then what men are we, that seeing ourselves in danger of this misery, do not seek with more diligence to avoid the same?  
In respect of these extremities and straight dealings of God in denyeing all comfort and consolation at this day: The scripture sayeth, that men shall fall in to rage, fury, and utter impatience, blaspheming God, and cursing the 
Apo. 16.  day of their nativity, with eating their own 
Eccl. 23.  tongues for grief, and desiring the rocks 
Apo. 23.  and mountains to come and fall on them, to 
Luc. 13.  end their pains.  
Now if we add to this the eternity and 
The eter nitie of the pains.  everlasting continuance of these torments: we shall see that it increaseth the matter greatly. For in this world there is no torment so great, but that time either taketh away or diminisheth the same. For either the tormenter, or the tormented dieth, or some occasion or other happeneth to alter or mitigte the matter. But here is no such 
Apo. 21.  hope or comfort: but cruciabuntur (saith the scripture) in secula seculorum, in stagno ardente igne & sulphur: 
They shallbe tormented for ever and ever, in a pool burning with fire and brimstone.  As long as God is God, so long shall they burn there: Nether shall the tormentor nor the tormented die, but both live eternally, for the eternal misery of the parties to be punished.  
Oh (sayeth one father in a godly meditation) 
A wonderful 〈◊〉.  if a sinner damned in hell did know that he had to suffer those torments there no more thousand years, than there be sands in the sea, and grass in the ground: or no more thousand millions of ages than there be creatures in heaven, and in earth: he would greatly rejoice thereof, for he would comfort himself at the least with this cogitation, that once yet the matter would have an end. But now (saith this good man) this word Never, breaketh his heart, when he thinketh on it, & that after a hundred thousand millions of worlds there suffered, he hath as far to his end as he had at the first day of his entrance to these torments. Consider (good Christian) what a length one hour would seem unto the, if thou hadst but to hold thy hand in fire and brimstone only during the space thereof. We see if a man be grievously 〈◊〉, though he be laid upon a very soft bed, yet one night seemeth a long time unto him. He turneth and tosseth himself from side to side, telling the clock, and counting every hour, as it passeth, which seemeth to him a whole day. And if a man should say unto him, that he were to abide that pain but seven years together: he would go nigh to despair for grief. Now if one night seem so long and tedious to him that lieth on a good soft bed, afflicted only with a little ague: what will the lying in fire and brimstone do, when he shall know evidently, that he shall never have end thereof? Oh (dear brother) the satiety of continuance is loathsome, even in things that are not evil of themselves. Yfthow shouldest be bound always to eat one only meat: it would be displeasant to the in the end. If thou shouldest be bound to sit still all thy life in one place, without moving: it would be grievous unto the, albeit no man did torment the in that place. What then will it be to lie eternally, that is world without end, in most exquisite torments? is it any way tolerable? What judgement then, what wit, what discretion is there left in men, which make no more account of this matter than they do?  
I might here add an other circumstance, which the scripture addeth, to wit, that all 
darkness in hell.  these torments shallbe in darkness: A thing dreadful of itself, unto man's nature, for 
Matt. 8. 22.  there is not the stoutest man in the world, if he found himself alone, and naked in extreme darkness, & should hear a noise of spirits coming towards him, but he would fear, albeit he felt never a lash from them, on his body. I might also add an other circumstance, that the prophet addeth, which is, that good and good men shall laugh at them 
Psal. 36.  that day, which will be no small affliction. For as to be moaned by a man's friend in time of adversity, is some comfort: so to be laughed at, specially by them, who only may help him, is a great and intolerable increase of his misery.  
And now all this that I have spoken of hitherto, is but one part of a damned man's punishment only, called by divines paena sensus, the pain of sense or feeling, that is, the pain or punishment sensibly inflicted upon the soul and dodye. But 〈◊〉 beside this, there is an other part of his punishment called 
Pains of damage which the damned suffer.  poena damni, the pain of loss or damage: which (by all learned men's opinion) is either great, or no less than the former. And this is, the infinite loss which a damned man hath in being excluded for ever and ever, from the sight of his creator, & his glory. Which sight only, being sufficinent to make happy and blessed all them that are admitted unto it, must medes be an infinite misery to the damned man to lack it eternally. And therefore this is put as one of the first and chiefest plagues to be laid upon him: Tollatur impius ne videat gloriam dei: 
Let the wicked 
Esa. 26.  man be taken away, to hell to the end he may not see the glory of God.  And this loss containeth all other losses and damages in it: as the loss of eternal bliss, and joy, (as I have said) of eternal glory, of eternal society, with the Angels, and the like: which losses when a damned man considereth (as he can not but consider them still,) he taketh more grief thereof (as divines do prove) than by all the other sensible torments that he abideth beside.  
And therefore here followeth now the 
Thewor, me of conscience.  last and one of the greatest torments of all, & for that cause so often repeated in scripture. 
Mar. 9  Which is, the worm of our conscience, so called, 
Esa. 66.  for that, as a worm lieth eating and 
Eccle 7.  gnawing the wood where in she abideth: so 
judit. 16.  shall the remorse of our own conscience, lie within us gripping and tormenting us for ever. And this worm or remorse shall principally consist in bringing to our minds, all the 
The cogitations of the damned.  means and causes of our present extreme calamities. as our negligences, whereby we lost the felicity which other men have gotten. And at every one of these considerations, this worm shall give us a deadly bite, even unto the heart. As when it shall lay before us all the occasions that we had offered to avoid this misery, wherein now we are fallen, and to gain the glory which we have lost: how easy it had been to have done it: how nigh we were oftentimes to resolve our selves to do it: and yet how unfortunallie we left of that cogitation again: how many times we were foretold of this danger, and yet how little care and fear we took of the same. How vain the wordly trifles were, wherein we spent our time, & for which we lost heaué, & sell in to this intolerable misery: how they are exalted, whom we thought fools in the world: And how we are now proved fools and laughed at, which thought ourselves wise. These things (I say) and a thousand more being laid before us, by our own conscience shall yield us infinite grief. For that it is now to late to amend them. And this grief is called the worm or remorse of our own confeience whichen worm shall more enforce men to weep and 〈◊〉, than any torment else, considering how negligently, foolishly, & vairrlie they are come in to those so insupportable torments, and that now there is no more time to redress their errors.  
Now only is the time of weeping and lameting for these men: but all in vain. Now shall they begin to fret end sum, & marvel at themselves, sayenig: where was our wit: where was our understanding? where was our judgemét, when we followed vanities, & cóténed these matters? This is the talk 
Sap. 〈◊〉  of sinners in hell (sayeth the scripture) what hath way of iniquity and perdition, but the way of our Lord we have not known. This (I say) must be the everlasting song of the damned worm-eaten conscience in hell: Eternal repentance without profit. Whereby he shallbe brought to such desperation (as the scripture noteth) as he shall turn into fury against himself, tear his own flesh, rend his own foul (if it were possible) & invite the fiends to torment him, seeing he hath so beastly behaved himself, in this world, as not to provide in time for this principal matter, only in deed to have been thought upon. Oh if he could have but an other life to live in the world again, how would he pass 〈◊〉 over? with what diligence? with what severity? but it is not lawful: we only which are yet alive have that singular benefit, if we knew, or would resolve ourselves to make the most of it. One of these days, we shallbe past it also, and shall not recover it again, no not one hour, if we would give a thousand worlds, for the same, as in deed the damned would do, if they might. Let us now therefore so use the benefit of our present time, as when we are passed hence, we have not need to wish ourselves here again.  
Now is the time we may avoid all: now is the time we may put ourselves out of danger of these matters: now (I say) if we resolve ourselves out of hand. For we know not what shall become of us to morrow. It may be to morrow our hearts will be as hard & careless of these things as they have been, heretofore, and; as Pharaoh his heart was, after Moses' departure from him. Oh that he had resolved himself throwghlie while Moses was with him, how happy had he been? if the rich glutton had taken the time while Lazarus lay at his door, how blessed a man had he been? he was foretold of his misery (as we are now) by Moses and 
Luc. 16.  the prophets, as Christ signifieth: but he would not hear Afterwards he was in such admiration of his own folly, that he would have had Lazarus sent from Abraham's bosom unto his brethren to warn them of his success. But Abraham told him, it was bootless, for they would not have believed La zarus, but rather have persecuted him as a liar and defamer of their honourable brother dead, if he should have come and told them of his torments. In deed so would the wicked of the world do now if one should come & tell them that their parents or friends are damned in hell, for such and such things: and do beseech them to look better to their lives, to the end by their coming thither they do not increase the others pains, for being some cause of their damnation (for this is only the cause of care which the damned have towards the living, and not for ani●… love they now bear them:) if (I say) such a message should come from hell, to the flourishing sinners of this world, would they not laugh at it? would they not persecute eagarlie the partles that should bring such newe●… What then can God devise to do for the saving of these men? what way, what means may he take, when neither warning, nor example of others, nor threats, nor exhortations will do any good? we know, or may know, that leading the life which we do, we can not be saved. We know or aught to know, that many before us have been damned for less matters. We know and can not choose but know, that we must shortly die, and receive ourselves, as they have received: living as they did, or worse. We see, by this laid down before, that the pains are untolerable, and yet eternal, which do expect us, for the same. We confess them most unfortunate that for any pleasure or commodity of this world, are now fallen in to those pains. What then should let us to resolve, to dispache ourselves quickly of all impediments? to breacke violently from all bonds and chains of this wicked world, that do let us from this true and zealous service of God? whyshowld we sleep one night in sin, seeing that night may chance to be our last, and so the everlasting cutting of, of all hope for the time to come?  
Resolve thyself therefore (my dear brother) if thou be wise, and clear thyself from this danger, while God is willing to receive the, and moveth the thereunto by these means, as he did the rich man by, Moses and the prophets while he was yet in his prosperity. Let his example be often before thine eyes, and consider it throughlie, & it shall do the good. God is a wonderful God, and to show his patience and infinite goodness, he wooeth us in this life, seeketh unto us, and layeth himself (as it were) it our feet, to move us to our own good, to win us, to draw us, and to save us from perdition. But after this life he altereth his course of dealing: he turneth over the leaf, and changeth his style. Of a lamb he becometh a lion to the wicked: and of a Saviour, a just and severe punisher. What can be said or done more to move us? he, that is forewarned and seethe his own danger, before his face, and yet is not stirred nor made the more weary or fearful there by, but notwithstanding will come or slide in to the same: may well be pitied, but surely by no means can he be helped, making himself incapable of all remedies, that may be used.   

Of the most honourable and munificent rewards proposed to all them that truly serve God.  
CHAP. X.  
THe motives and consideratios laid down before, in the former chapters might well suffice, to stir up the heart of any reasonable Christian to take in hand this resolution whereof we talk, and whereunto I so much covet to persuade the (for thy onelio good, and gain) gentle reader. But for that all hearts are not of one constitution in this respect, nor all drawn and stirred with the same means: I purpose to adjoin here a consideration of commodity, whereunto commonly, each man is prone by nature. And therefore I am in hope it shall be more forcible to that we go about than any thing else that hitherto hath been spoken: I mean them to treat of the benefits which are reaped by service of God, of the gain drawn thence, & of the good pay & most liberal reward which God performeth to his servants, above all the 
God the best pay master.  masters created, that may be served. And though the just fear of punishment, (if we serve him not) might be sufficient to drive us to this resolution: and the infinite benefits already received, might induce us to the same, in respect of gratitude, (of both which somewhat hath been said before:) yet am I content so far to enlarge this liberty to thee, (good reader,) that except I show this resolution, which I crave, to be more gainful and profitable than any thing else in the world that can be thought of: thou shalt not be bound unto it for any thing that hitherto hath been said in that behalf. For as God in all other things is a majestical God, full of bounty, liberality and princely magnificence. So in this point above all other: in such sort, as albeit what so ever we do or can do, is but due debt unto him: and of itself deserveth nothing: yet of his 
Mat. 10.  munificent Majesty, he letteth pass no one 
Marc. 9  jot of our service, unrewarded, no not so much as a cup of cold water.  
God commanded Abraham to sacrifice 
Gen. 22.  unto him his only son Isaac, which he loved so much. But when he was ready to do the same: God said do it not: it is enough for me that I see thy obedience. And because thou hast not refused to do it I swear to thee (saith he) by myself, that I will multiply thy seed as the stars of heaven, and the sands of the sea: and among them also one shallbe Christ, the Saviour of the world. Was not this a good pay for so little 
2. Re. 7.  pains? king David one night, began to think with himself, that he had now a house of Cedar, and the ark of God lay but under a tent, and therefore resolved to build a house for the said ark. Which only cogitation God took in so good part, as he sent Nathan the prophet unto him presently, to refuse the thing, but yet to tell him, that for so much as he had determined such a matter: God would build a house, or rather a kingdom, to him, and his posterity, which should last for ever, and from which he would never take away his mercy, what 
Psa. 88  sins or offences so ever they committed. Which promiss we see now fulfiled, in Christ his Church, raised out of that family. What should I recite many like examples? Christ giveth a general note hereof, when he calleth the workmen and payeth to each man his wages so duly: as also when 
Matt. 20  he sayeth of himself behold I come quickly, 
Apo. 22.  and my reward is with me. By which places is evident, that God suffereth no labour in his service to be lost or unpaid. And albeit (as after in place convenient shallbe showed) he payeth also (and that abundantly) in this life: yet (as by these two texts appeareth) he deferreth his chief pay, unto his coming in the end of the day, that is, after this life, in the resurrection of the just, as himself sayeth 
Luc. 14.  in an other place.  
Of this payment then reserved for gods servants in the life to come, we are now to consider, what, and what manner a thing it is, and whether it be worth so much labour and travail, as the service of God requireth or no. And first of all, if we will believe the holy scripture, calling it a kingdom, 
Mat. 25. 2. Tim. 4 2. Pet. 1.  a heavenly kingdom, an eternal kingdom, a most blessed kingdom: we must needs confess it to be a marvelous great reward: 
Luc. 14.  for that wordly princes do not use to give kingdoms to their servants for recompense of their labours. And if they did, or were able to do it: yet could it be neither heavenly nor eternal, nor blessed kingdom. secondly, if we credit that which S. Paul saith of it, that neither eye hath seen, nor 〈◊〉 heard, nor 
1. Cor. 2.  heart of man conceived, how great a matter it is: 
Esa. 64.  then must we yet admit a greater opinion thereof. For that we have seen many wonderful things, in our days: we have heard more wonderful: we may conceive most wonderful, and almost infinite. How then shall we come to understand the greatness and value of this reward? surely no tongue created either of man or Angel can express the same, no imagination conceive, no understanding comprehend it. Christ himself hath said, nemo scit nisi qui accipit: 
No man 
Apoc. 〈◊〉  knoweth it but he that enjoyeth it.  And therefore he calleth it hidden manna, in the same place. Notwithstanding, as it is reported of a learned Geometrician that finding the length of Hercules foot, upon the hill Olympus, drew out his whole body, by the proportion of that one part: so we by some things set down in scripture, and by some other circumstances agreeing thereunto, may frame a conjecture of the matter, thought it come far behind the thing itself.  
I have, showed before how the scripture calleth it heavenly, everlasting & most blessed kingdom. Whereby is signified, that all must be kings that are admitted thither. To like effect it is called in other places, a 
Apoc. 2. & 3.  〈◊〉 of glory, a throne of majesty, a paradise, or place of pleasure, a life everlasting. S. john 
Mat. 16.  the Evangelist being in his banifnement by 
Luc. 10.  special privilege, made privy to some knowledge and feeling thereof, aswell for his own comfort, as for overs, taketh in hand to describe it, by comparison of a city: Affirming, 
Apo. 21. & 22.  that the whole city was of pure gold, with a great & high wall of the precious stone, 
The description of paradise.  called jaspis. This wall had also twelve foundations, made of twelve distinct precious stones which he there nameth: 
also twelve gates made of twelve rich stones called margarits, and, every gate was an entire margarit. The streets of the city were paved with gold, interlayed also with pearls and precious stones. The light of the city was the clearness & shining of Christ himself, sitting in the midst thereof: from whose seat proceeded a river of water, as clear as crystal, to refresh the city: & on both sides of the banks, there grew the tree of life, giving out continual and perpetual fruit: there was no night in that city, nor any defiled thing entered there: but they which are within shall reign (sayeth he) for ever and ever.   
By this deseription of the most rich & precious things that this world hath, S. john would give us to understand the infinite value, glory & Majesty of this felicity, prepared for us in heaven: though (as I have noted before) it being the princely inheritance 
Heb. 1.  of our Saviour Christ, the kingdom of his 
Mat. 13.  father, the eternal habitation of the holy Trinity, prepared before all worlds to set out the glory, & express the power of him that hath no end or measure, either in power or glory: we may very well think with S. Paul, that neither tongue can declare it, not heart imagine it.  
When God shall take upon him to do a thing for the uttermost declaration (in a certain sort) of his power, wisdom, and Majesty: imagine you what a thing it willbe. It pleased him at a certain time, to make certain 
The creation of Angels.  creatures to serve him in his presence, and to be witnesses of his glory: and thereupon with a word, created the Angels, both for numberand perfection so strange and wonderful, as maketh man's understanding astonished to think of it. For as for their number they were almost infinite, passing the number of all the creatures of this inferior world, as divers learned men and some ancient fathers do think: though Daniel (according to the fashion of the scripture) do put a certain number for an uncertain, when he sayeth of Angels, a thousand 
Dan. 〈◊〉.  thousands did minister unto him (that is unto God (& ten thousand times a hundreed thousand, did stand about him to assist. And for their 
Psa. 〈◊〉.  perfection of nature, it is such, (being, as the scripture sayeth, spirits and like burning fire) as they far surpass all inferior creatures, in natural knowledge, power, and the like, wherein one Angel doth exceed all men in the world put together. What an infinite Majesty doth this argue in the creator?  
After this, when many of these Angels 
The creation of the world, to express see the power. of God.  were fallen: it pleased God to create an other creature, far inferior to this, for to fill up the places of such as had fallen: & there upon created man of a piece of clay as you know, appointing him to live a certain time in a place distant from heaven, created for this purpose, which is this world: a place of entertainmet & trial for a time, which afterward is to be destroyed again. But yet in creating of this transitory world, (which is but a cottage to his owh eternal habitation) what power, what magnificence, what Majesty hath he showed? what heavens and how wonderful hath he created? what infinite stars and other lights hath he devised? what elements hath he framed? and how marvelously hath he compact them together? The seas tossing and tumbling without rest, and replenished with infinite sorts of fish: the rivers running incessantly through the earth like veins in the body, and yet never to be empty nor overflow the same: the earth itself so furnished with all variety of creatures, as the hundredth part thereof, is not employed by man, but only remaineth to show the full hand, and strong arm of the creator. And all this (as I said) was done in an instant, with one word only: and that for the use of a small time, in respect of the eternity to come. What then shall we imagine that the habitation prepared for that eternity shall be? if the cottage of his meanest servant (& that made only for a time to bearof as it were a shower of rain) be so princely, so gorgeous, so magnificet, so Majestical, as we see this world is what must we think that the king's palace itself is, appointed for all eternity, for him and his friends to reign together? We must needs think it to be as great, as the power and wisdom of the maker could reach unto, to perform: and that is, incomparably, and above all measure infinite. The great king Assuerus, which reigned 
Ester. 1.  in Asia over a hundred twenty and seven provinces, to discover his power and riches to his subjects, made a feast (as the scripture sayeth) in his city of Susa, to all princes, states and potentates, of his dominions, for a hundred and four-score days together. Esay the prophet sayeth, that our God and 
Esa. 25.  lord of hoosts, will make a solemn banquet to all his people upon the hill and mount of heaven, and that a harvest banquet, of fat meats & pure wines. And this banquet shallbe so solemn, as the very son of God him 
Lu. 12.  self, chief Lord of the feast, shallbe content to gird himself, and to serve in the same, as by his own words he promiseth. What manner of banquet then shall this be? how magnificent! how majestical especially seeing it hath not only to endure a hundred and four score days, (as that of Assuerus did,) but more than a hundred and fourscore millions of ages: not served by men (as assuerus feast was) but by angels, & the very son of God himself: not to open the power and riches of a hundred twenty and seven provinces, but of God himself, king of kings, & lord of lords, whose power and riches are without end, and greater than all his creatures together can conceive? How glorious a banquet 〈◊〉 this be then? how triumphant a joy of this festival day? o miserable & foolish children of men, that are borne to so rare and singular a dignity, and yet can not be brought to cousider, love, or esteem of the same. 
The pleasures and commondities of this life.   
Other such considerations there be to show the greatness of this felicity: as that, if God hath given so many pleasures & comfortable gifts in this life, (as we see are in the world) being a place notwithstanding of banishment, a place of sinners, a vale of misery, and the time of repenting, weeping, and wailing: what will he do in the life to come, to the just, to his friends, in the time of 
Apo. 19 In solilo quiis animae ad Deum.  joy, and marriage of his son? This was a most forcible consideration with good S. Augustin, who in the secret speech of his soul with god, said thus: 
O Lord, if thou for this vile body of ours, give us so great and Innumerable benefits, from the firmament, from the air, from the earth, from the sea: by light, by darkness, by heat, by shadow: by dews, by showers, by winds, by rains: by birds, by fishes, by beasts, by trees: by multitu de of herbs, & variety of plants, & by the ministery of all thy creatures: O sweet lord what manner of things, how great, how good, and how innumerable, are those which thou haste prepared in our heavenly country, where we shall see thee face to face? if thou do so great things for us in our priso: what wilt thou give us in our palace? if thou givest so many things in this world, to good & evil men together: what hast thou laid up for only good men in the world to come? if thine enemies and friends together are so well provided for in this life: what shall thy only friends receive in the life to come: if there be so great solaces in these days of tears what joy shall there be in that day of 
Apo. 19  Marriage? if our jail contain so great matters: what shall our country and kingdom do? O my lord & God, thou art a great God, and great is the multitude of thy magnificence and 
Psal. 30.  sweetness. And as there is no end of thy greatness, nor number of thy wisdom, nor measure of thy benignity: so is there neither end, number, nor measure of thy rewards, towards them that love and fight for thee. Hither to S. Augustin. 
How much God honoureth man.    
another way to conjecture of this felicity is, to consider the great promises which God maketh in the scriptures, to honour and glorify man in the life to come. Who so 
1. Re. 2.  ever shall honour me (sayeth God) I will glorify 
Psa. 138.  him. And the prophet David, as it were complaineth joyfully. that God's friends were to much honoured by him. Which he might with much more cause have said, if he had lived in the new testament, and had 
Luc. 12.  heard that promiss of Christ whereof I spoke before, that his servants should sit down & banquet, & that himself would serve & minister unto them in the kingdom of his father. What understanding can conceive, how great this honour shall be? But yet in some part it may be guessed, by that he sayeth, that they 
Ma. 19  shall sit in judgement with him: and (as S. 
Luc. 22.  Paul addeth,) shall be judges not only of 
1. Co. 6.  men, but also of Angels. It may also be conjectured by the exceeding great honour which god at certain times hath done to 
Mat. 10.  his servants, even, in this life. Wherein notwithstanding they are placed to be despised & not to be honoured. What great honour 
Gen. 12. L4: 20.  was that he did to Abraham in the sight of so many kings of the earth, as of pharaoh, Abimalech, 
Exo. 5. 6 7. 8.  Melchiseedech, and the like? What honour was that he did to Moses & Aaron in the face of Pharaoh & all his court, by the wonderful signs that they wrought? What excessive honour was that he did to holy joshua, when in the sight of all his army he stayed the sun and Moon in the midst of the firmament, at joshua his appointment, 
josu. 10.  obeying therein (as the scripture sayeth) to the voice of a man? what honour 
Esa. 38.  was that he did to Esay in the sight of king Ezechias, when he made the sun to go back ten degrees in the heavens? what honour was that he did to helias in the sight 
3. Re. 17.  of wicked Achab, when he yielded the 〈◊〉 in to his hands, and permitted him to say, that neither rain nor dew should fall upon the ground (for certain years) but by the words of his mouth only? what honour was that he did to Elizeus in the sight 
4. Re. 5.  of Naaman the noble Syrian, whom he cured only by his word from the Liprosie? 
4. Re. 13  and his bones after his death raised (by only touching) he dead to life? finally (not to allege more examples herein,) what singular honour was that, he gave to all the Apostles of his son, that as many as ever they laid hands on, were healed from all infirmities, 
Act. 5.  as S. Luke sayeth? Nay (which is yet more) the very girdles and napkins of S. 
Act. 19  Paul did the same effect, and yet more than that also, as many as came within the only shadow of S. Peter, were healed from their 
Act. 5.  diseases. Is not this marvelous honour even in this life? was there ever Monarch, prince, or potentate of the world, which could vaunt of such points of honour? And if Christ did this, even in this world to his servants, whereof notwithstanding he saith his kingdom was not: what honour shall 
joh. 18.  we think he hath reserved for the world to 
2. Ti. 4.  come, where his kingdom shall be, & where 
Apo. 4.  all his servants shall be crowned as kings with him? 
The three placeswher to a man is appointed.   
another declaration yet of this matter is laid down by divines for opening of the greatness of this beatitude in heaven: and that is, the consideration of three places, whereto man by his creation is appointed. The first is his mother's womb, the second this present world, the third is caelum Empireum, which is the place of bliss in the life to come. Now in these three places, we must hold the proportion (by all reason) which we see sensibly to be observed between the first two. So that Look in what proportion the socond doth differ from the first: in like measure must the third differ from the second, or rather much more: seeing that the whole earth put together, is by all Philosophy, but as a prick or small point in respect of the marvelous greatness of the heavens. By this proportion than we must say, that as far as the whole world doth pass the womb of one private woman: so much in all beauty, delights, and majesty doth the place of bliss pass all this whole world. And as much as a man living in the world doth pass a child in his mother's belly, in strength of body, beauty, wit understanding, learning and knowledge: so much and far more, doth a Saint in heaven pass men of this world, in all these things, and many more beside. And as much horror as a man would have, to turn into his mother's womb again: so much would a glorified soul have, to return into this world again. The nyene months also of life in the mother's womb, are not so little in respect of man's life in the world, as is the longest life upon earth, in respect of the eternal life in heaven. Nor the blindness, ignorance, and other miseries of the child in his mother's womb, are any way comparable to the blindness, ignorance, & other miseries of this life, in respect of the light, clear knowledge, and other felicities of the life to come. So that by this also, some conjecture may be made of the matter which we have in hand.  
But yet to consider the thing more in 
Two parts of 〈◊〉 in heaven.  particular, it is to be noted, that this glory of heaven shall have two parts, the one called essential, belonging to the soul: the other called accidental, belonging to the body. 
The accedentall. part.  The essential conststeth in the vision of God, as shallbe showed after. The accidental consisteth in the change and glorification of our flesh, after the general resurrection, that is, whereby this corruptible body of ours, shall 
1. Co. 15.  put on incorruption (as S. Paul sayeth) and of mortal become immortal. All this flesh (I 
Sap. 9  say) of ours, that now is so cumbersome & 
Eph. 4.  aggreeveth the mind: that now is so infested with so many inconveniences, subject to so many mutations: vexed with so many diseases: defiled with so many corruptions: replenished with so infinite miseries and calamities: shall then be made g'oriouse, & most perfect to endure for ever, without mutation, & to reign with the soul world without end. And for this purpose (as divines do prove) it shallbe endued with certain qualities & gifts from God, which holy S. 
In lib de similitudinibus c. 48. 49. & sequentibus.  Anselm whom in this matter I will follow) doth reckon to be seven, to wit, beauty, agility, fortitude, penetrability, health, pleasure, & perpetuity, all which, either want in the damned bodies, or else the contraries thereof are found in the same. And first touching 
1. Beauty  the beauty of glorified bodies, how great it shall be, our Saviour himself declareth, 
Mat. 13.  when he sayeth. At that day shall the Just shine as the sun in the kingdom of their father. A marvelous saying of Christ, & in human sense almost incredible, that our putrefied bodies should shine & become as clear as the sun. Whereas in the contrary part, the bodies of the damned shall be as black and ugly, as silthe itself. The second quality is agility or velocity. whereby the glorified 
2. Agility.  body, is delivered from this lumpish heaviness, wherewith it was pestered in this life, and made as light as the Angels themselves, which are spirits, & do pass from place to place with infinite swiftness, as also do ascend & descend of themselves, against the nature of corruptible bodies: whereas in the mean space, the damned bodies shall be bound both hand & foot, not able to move, 
Mat. 22.  as the scripture signifieth.  
The third quality is strength, where 
3. strength.  with the glorified body shall so abunde (as Anselmus sayeth) as he shall be able to move 
Cap. 52.  the whole earth if he would: & contrariwise, the damned body shall be so weak & impotent, as he shall not be able o remove the very worms from his own face & eyes. The 
4 Pene 〈◊〉  fourth quality shall be penetrability, or liberty of passage, whereby the glorified body shallbe able to pierce & penetrate any other body? as to go through walls, doors, the earth or firmament without resistance, contrary to the nature of a corruptible, body. So we see that Christ his body glorified, after his resurrection, passed in to his disciples, the doors being shut, and pierced 
joh. 20.  also the heavens at his ascension, as the scripture sayeth. The fifth quality is health, whereby the glorified body shall be delivered 
Heb. 4.  from all diseases & pains of this life, 
5 Health.  and from all troubles and encumbrances belonging to the same: as sin, eating, drinking sleeping, and the like: and shallbe set in a most perfect and flourishing state of health, never decayable again: whereas the damned body incontrarye manner, shall be filled and stuffed with as many diseases pains & torments both inwardly and owtwardlie as by the wisdom of God may be devised.  
The sixth quality is pleasure wherewith 
6. Pleasis re.  the glorified body above all measure shallbe replenished, all their senses together, finding now their proper objects, in much more excellency than ever they could in this world (as shallbe showed after) Now (I say) every part, sense, member, and joint shall be filled with exceeding pleasure: even as the same shall be tormented in the damned. I will here allege Anselmus his words for that they express lively this matter. 
All 
Cap. 57  the glorified body (sayeth he) shall be filled with abundance of all kind of pleasure, the eyes, the ears, the nose, the mouth, the hands the throat, the lungs, the heart, the stomach, the back, the bones, the marrow, the entrales themselves, & every part thereof, shallbe replenished with such unspeakable sweetness and pleasure, that truly it may be said, that the whole man is made to drink of the river of God's divine pleasures, and made 
Psal. 35.  drunken with the abundance of God's house.   
In contrary wise the damned body, shallbe tormented in all his parts and members: even as if you saw a man that had a burning iron thrust in to his eyes, an other into his mouth, an other into his breast, an other into his ribs, and so through all the joints, parts, and members of his body. Would you not think him miserable, and the other man happy?  
The last quality is perpetuity of life whereby the body is made sure now never 
 to die, or alter from his felicity, according to the saying of scripture, that the just shall live 
Sap. 5.  for ever. this is one of the chiefest prerogatives of a glorified body. For by this, all care and fear is taken away, all danger of hurt and noyance, for if all the world should fall upon a glorified body, it could not hurt or harm it any thing at all: where as the damned body lieth always in dying, and is subject to the grief of every blow and torment laid upon it, and so must remain world without end, These seven qualities then do make a glorified body happy. And albeit this happiness be but accidental (as I have said) and nothing in deed to the essential felicity of the soul: yet is it no small matter as you see, but such as if any body in this life had but one of these seven qualities, we should think him most happy, & rather a God than a man. And to obtain one of them in this woalde, many men would spend much and adventure far: whereas to get them all in the life to come, none almost will take any pains.  
But now to come to the essential point 
The essential felicity of the soul  of this felicity which pertaineth to the soul, as the principal part: it is to be understood, that albeit there be many things that do concur in this felicity, for the accomplishment & perfection of happiness. Yet the fontaine of all is but one only thing, called by divines Visi, dei beatifica: the sight of god that maketh us happy? Hec sola est summum bonum nostrum, sayeth S. Auguston: 
Aug. 1. de 〈◊〉. c. 13  this only sight of god, is our happiness: Which Christ also affirmeth, when he sayeth to his father, this is life everlasting, that men 
joh. 17.  know the true god, & jesus Christ whom thou hast sent. S. Paul also putteth our felicity, in seeing god, face to face. And S. john, in seeing god, as 
1. Co. 13  he is. And the reason of this is, for that all the pleasures & contentations in the world being only little sparkles & parcels sent out from god: they are all contained much more perfectly & excellently in god himself, than they are in their own natures created: as also all the perfections of his creatures are more fully in him, han in themselves. Whereof it followeth, that who soever is admitted to the vision & presence of god, he hath all the goodness and perfections of creatures in the world united together, and presented unto him at once. So that what soever delighteth either body or soul, there he enjoyeth it wholly knit up together as it were in one bundle, & with the presence thereof is ravished in all parts both of mind and body: as he can not imagine, think, or wish for avie joy what soever, but there he findeth it in his perfection: there he 〈◊〉 all knowledge, all wisdom, all beauty, all riches, all no bitie, all goodness, all delight, and what so ever boside deserveth either love and admiration, or worketh either pleasure or contentation. All the powers of the mind shallbe filled with this sight, presence, and fruition of God: all the senses of our body 〈◊〉 satisfied: God shallbe the universal: felicity of all his saints, contaning in himself all particular felicities, without end, number, or measure. He shallbe aglasse to our eyes; music to our ears, honey to our mouths, most sweet and pleasant balm to our smell: he shallbe light to our understanding, contentation to our will, continuation of eternity to our memory. In him shall we enjoy all the variety of times, that delight us here: all the beauty, of creatures that allure us here: all the pleasures and joys that content 
Hug. lib. 4. de anima. ca 15  us here. In this vision of God (sayeth one doctor) we shall know, we shall love, we shall rejoice we shall praise. We shall know the very secrets and judgements of God. which are a depth vuithóut bottom: Also, the causes 
knowledge.  natures, beginnings, offsprings, and ends of all creatures. Well all love incompatablie, both, 
Psa. 35. love.  God, (for the infinity causes of love that we see in him:) and our companions as much as our seluos, for that we shall see them as much loved of God as ourselves, and that also for the same for which we are loved: whereof ensueth, that our joy shallbe without measure: both for that we shall have a particular joy for every thing we love in God (which are infinite:) and also for that, 
The great tenes of joy in heaven.  we shall reloyse at the felicity of 〈◊〉 of our companions, as much as at our own: and by that means we shall have so many distinct felicities, as we shall have distinct companions in our felicity: which being without nuber: it is no marvel though Christ said 
Mat. 25.  go in to the joy of they Lord, and not, let the lords joy enter in to thee: for that no one heart created can receive the fullness and greatness of this joy. Hereof it followeth lastly, that we shall praise God without end or weariness, with all our heart, with all our strength, with all our powers, with all our parts: according as the scripture sayeth: 
Psal. 83.  Happy are they that live, in thy house (o lord) for they shall praise the 〈◊〉 rnallye without end.  
Of this most blessed vision of God, the 
Tra. 4. in 〈◊〉 joh.  liolie father S. Austen writeth thus: 
Happy are the clean of heart. For they shall see God (sayeth 
Matt. 5.  our saviour:) then is there a vision of God (dear brethren) which maketh us happy: A vision (I say) which neither eye hath seen in this world, nor ear hath heard, nor heart conceived. A vision, that passeth all the beauty of 
p. Co. 3.  earthly things, of gold, of silver, of woods, of fields, of sea, of air, of sun, of moon, 
Aug. c. 36 soliloq.  of stars, of Angels: for that all these things have their beauty from thence. We 
1. Co. 13.  shall see him face to face (sayeth the Apostle,) and we shall know him, as vue are knouven. We shall know the power of the father: we shall know the wisdom of the son, we shall know the goodness of the holy ghost: we shall know the 〈◊〉 nature of the most blessed trinity. And this seeing of the face of God, is the joy of Angels, and all saints in heaven. This is the reward of life everlasting: this is the glory of blessed spirits, their everlasting pleasure, their crown of honour, their game of felicity, their rich rest, their beautiful peace, their. inward and outward joy, their divine paradise, their heavenly jerusalem, their felicity of life, their fullness of bliss, their eternal joy, their peace of God, that passeth all understanding. 
Psal. 4.  This sight of God, is the full beatitude, the total glorification of man, to see him (I say) that made both heavene and earth, to see him that made the, that redeemed the, that glorified the. For in seeing him, thou shalt know him, in knowing him, thou shalt possess him, in possessing him, thou shalt love him, in loving him thou shalt praise him. For he is the inheritance of his people, he is the possession of their folicitie, he is the reward of their expectation. I will be thy great 
Gen. 15.  reward (sayeth he) o Abraham. O lord thou art great, and therefore no marvel if thou be a great reward. The sight of thee therefore is all our hyare, all our reward, all our joy and felicity, that we expect: seeing thou hast said, that this is life everlasting, to see and 
Io. 17.  know thee our true God, and jesus Christ whom thou hast sent.   
Having now declared the two general parts of heavenly felicity, the one appertaining to our soul, the other to our body: it is not hard to esteem, what excess of joy, both of them joined together shall work, at that happy day of our glorification. O joy above all joys passing all joy, 
Ca 35. so 〈◊〉.  and without which there is no joy, when shall I enter in to thee (sayeth S. Austen?) when shall I enjoy thee to see my God that dwelleth in thee? 
o everlasting kingdom, o kingdom 
Phil. 4.  of all eternities, o light without end, o peace of God that passeth all understanding, in which, the souls of Saints do rest with thee, & everlasting joy is upon their heads, 
Esa. 51.  they possess joy and exultation, and all pain 
Esa. 35.  and sorrow is fled from them. O how glorious a kingdom is thine (o lord) wherein all Saintesdoe reign with thee, adorned with 
Psa. 103.  light as with apparel, and having crowns of 
Psal. 20.  precious stones on their heads? O kingdom of everlasting bliss, where thou o lord the hope of all saints art, & the diadem of their perpetual glory, rejoicing them on every side, with thy blessed sight. In this kingdom of thine, there is infinite joy, and mirth without sadness: health without sorrow: life without labour: light without darkness: felicity without abatement: all goodness without any evil. Where youth flourisheth that never waxeth old: life that knoweth no end: beauty that never fadeth: love that never cooleth: health that never diminisheth: joy that never ceaseth. Where sorrow is never felt, complaint is never heard, matter of sadness is never seen, nor evil success is ever feared. For that they possess thee (o Lord) which art the perfection of their felicity.   
If we would enter into these considerations, as this holy man, and other his like did: no doubt but we should more be inflamed with the love of this felicity, prepared for us, than we are: and consequently should strive more to gain it than we do. And to the end thou mayest conceive some more feeling in 
A comfortable consideration  the matter (gentle reader:) consider a little with me, what a joyful day shall that be at thy house, when having lived in the fear of god, and achieved in his service the end of thy peregrination, thou shalt come (by the means of death) to pass from misery and labour to immortality: & in that passage (when other men begin to fear) thou shalt life up thy head in hope, according as Christ 
Luc. 21.  promiseth, for that the time of thy salvation cometh on: tell me, what a day shall that be when thy soul stepping forth of prison, and conducted by the Angeles to the tabernacle of heaven, shall be received there with the honourable companies and troops of that place? with all 
Ephe. 1.  those hierarchies of blessed spirits mentioned 
Colos. 1.  in scripture, as principalities, powers, virtues, 
1. The. 1.  Dominations, Thrones, Angels, Archeangels, 
Esa. 6.  Cherubins, and Seraphines? also with the holy Apostles and Disciples of Christ, patriarchs, Prophets, Martyrs, Virgins, Innocentes, Confessors, bishops, priests, and 
Luc. 15.  Saints of Cod? All which, as they did rejoice at thy conversion from sin: so shall they triumph now at thy coronation and glorification. What joy will thy soul receive in that day, when she shallbe presented by her good Angel, in the presence of all these states, before the seat and Majesty of the blessed Trinity, with recital and declaration of all thy good works, and travails suffered for the love & service of God? when (I say) those blessed spirits shall lay down in that honourable consistory, all thy virtuous deeds in particular, all thy alms, all thy prayers, all thy fastings, all thy innocency of life, all thy patience in injuries, all thy constancy in adversities, all thy temperance in meats, all the virtues of thy whole life? when all (I say) shall be recounted there, all commended, all rewarded: shalt thou not see now the valour and profit of virtuous life? shalt thou not confess that gainful and honourable, is the service of God? shalt thou not now be glad and bless the hour, wherein first thou resoluedst thyself to leave the service of the world, to serve God? shalt thou not think thyself beholden to him or her that persuaded thee unto it? yes verily.  
But yet more than this, when thou shalt 
The joy of security.  consider in to what a port and haven of security thou art come, and shalt look back upon the dangers which thou hast passed, and wherein other men are yet in hazard: thy cause of joy shall greatly be increased. For thou shalt see evidently how infinite times thou were to perish in that journey, if God had not held his special hand over thee. Thou shalt see the Dangers wherein other men are, the death and damnation whereinto many of thy friends and acquaintance have fallen: the eternal pains of hell incurred by many that used to laugh & be merry with thee in the world. All which shall augment the felicity of this thy so fortunate a lot. And now for thyself, thou mayst be secure, thou art out of all danger for ever & ever. There is no more need now of fear, of watch, of labour, or of care. Thou mayest lay down all armour now, as the 
josu. 21.  children of Israel did when they came into 
22.  the land of promiss: for there is no more enemy 
Gene. 3.  to assail thee: there is no more wyelie 
Sap. 17.  serpent to beguile thee: all is peace, all is rest, all is joy, all is security. Good S. Paul hath 
1. Co. 9  no more need now to fast, to wache, to punish his body: Good old Jerome, may now 
jero. ep. 22. ad Eusto.  cease to afflict himself both night & day for the conquering of his spiritual enemy. Thy only exercise must be now to rejoice 
Apo. 19  to triumph, to sing hallelujah to the Lamb, which hath brought the to this felicity, & will keep thee in the same, world without end. What a comfort will it be to see that lamb sitting on his seat of state? if the three 
Mat. 2.  wise men of the East, came so far of, and so rejoiced to see him lying in a Manger: what will it be to see him sitting in his glory? If 
Luc. 1.  S. john Baptist did leap at his presence in his mother's belly: what shall his presence do in this his royal and eternal kingdom? 
It passeth all other glory that saints have in heaven 
Serm. 37. de sanctis  (sayeth S. Austen) to be admitted to the inestimable sight of Christ his face, and to receive the beams of glory from the splendour of his majesty. And if we were to suffer torments every day, yea to tolerate the very pains of hell for a time, thereby to gain the sight of Christ, and to be joined in glory to the number of his saints: it were nothing in respect of the reward.  O that we made such account of this matter as this holy and learned man did: we would not live as we do, nor lose the same for such trifles as most men do.  
But to go forward yet further in 
meeting with our friends in heaven.  this consideration: Imagine beside all this, what a joy it shall be unto thy soul at that day, to meet with all her godly friends in heaven, with father, with mother, with brothers, with sisters: with wife, with husband, with master, with scholar's: with neighbours, with familiares, with kindred, with acquaintance: the welcomes, the mirth, the sweet embracementes that shall be there, the joy whereof (as noteth well S. Cyprian) 
Cyp. lib. de mortalitate.  shallbe unspeakable. Add to this, the dalye feasting and inestimable triumph, which shallbe there, at the arrival of new brethren and sisters coming thither from time to time with the spoils of their enemies, conquered and vanquished in this world. O what a comfortable sight will it be to see those seats of Angels fallen, filled up again with men & women from day to day? to see the crowns of glory set upon their heads, and that in 
2. Ti. 4.  variety, according to the variety of their conquests. 
Apoc. 2. 3. 4.  One for martyrdom, or confession against the persecutor: an other for virginity or chastity against the flesh: an other for poverty or humility against the world an other for many conquests together against the devil? 
There the glorious quyar of Apo 
Lib, de 〈◊〉  stles, (sayeth holy Cyprian) there the number of rejoicing prophets, there the innumerable multitude of Martyrs shall receive the crowns of their deaths and sufferings. There, triumphing virgins which have overcome concupiscence with the strength of continency: there, the good aulmners which have liberally fed the poor, and (keeping gods commandments) have transferred their earthly riches to the storehouse of heaven, shall receive their due and peculiar reward.  O how shall virtue show herself at this day? how shall good deeds content their doers? And among all other joys and contentations, this shall not be the least, to see the poor souls that come thither at a jump, either from the misery of this life, or from the torments of the purging fire, how they (I say) shall remain astonished, & as it were, beside themselves, at the sudden mutation, and excessive honour done unto them. If a poor man, that were out of his way, wandering 
A comparison.  alone in a dirty lane, in the midst of a dark and tempestuous night, far from company, destitute of money, beaten with rain, terrified with thunder, stiff with cold, wearied out with labour, almost famished with hunger and thirst, and near brought to despair with multitude of miseries, should upon the sudden, in the twinkling of an eye, be placed in a goodly large and rich palace, furnished with all kind of clear lights, warm fire, sweet smells, dainty meats, soft beds, pleasant music, fine apparel, and honourable company: all prepared for him, and attending his coming, to serve him, to honour him, and to anoint and crown him a king for ever: what would this poor man do? how would he look? what could he say? surely I think he could say nothing, but rather would weep in silence for joy, his heart being not able to contain the sudden and exceeding greatness thereof.  
Well then, so shall it be and much more with these twice happy souls, that come to heaven. For never was there cold shadow so pleasant in a hot burning sunny day: nor the wellspring to the poor travailer in his greatest thirst of the summer: nor the repose of an easy bed to the wearined servat after his labour at night: as shallbe this rest of heaven to an afflicted soul which cometh thither. O that we could conceive this, that we could imprint this in our hearts (dear brother) Would we follow vanities as we do? would we neglect this matter as we do? surely our coldness in purchasing these joys doth proceed of the small opinion we do conceive of them. For if we made such account and estimate of this jewel, as other merchants before us (more skilful 
The great acceunt that saints made of hea〈◊〉  & wiser than ourselves) have done: we would bid for it as they did, or at leastwise would not let it pass so negligent ie, which they sought after so carefully S. Paul sayeth of Christ himself, propofito 〈◊〉 
Heb. 12.  gaudio sustinuit crucem: 
He laying before his eyes, the joys of heaven, sustained the cross.  A great est imation of the matter, which he would buy at so dear a rate. But what counsel giveth he to other men about the same? surely none other, but to go and sell all 
Mat. 13.  that ever they have to purchase this treasure. S. Paul of himself, what sayeth he? verily, that he esteemed all the uvorld as Dung, in respect 
Phil. 3.  of the purchasing of this Jewel. S. Paul's scholar Ignatius, what biddeth he? hear his 
jerom. in catalogo  own words. 
Fire, gallows, beasts, breaking of my bones, quartering of my members, crushing of my body, all the torments of the devil together, let them come upon me, so I may enjoy this treasure of heaven.  S. Austen 
Ser. 31. de sanctis.  that learned bishop, what offereth he! you have now heard, before that he would be content to suffer torments every day, yea the very torments of hell itself to gain this joy: Good Lord, how far did these holy Saints differ from us? how contrary were their judgements to ours in these matters? who will now marvel of the wisdom of the world, judged folly by God, and of the wisdom of god 
1. Cor. 1.  judged folly by the world? Oh children of 
2. & 3.  men (sayeth the prophet) why do ye love vanity 
Psal. 4.  and seek after a lie? why do you embrace straw & contemn gold? straw (I say) and most vile chaff, and such as finally will set your own house on fire, & be your ruin and eternal perdition?  
But now to draw towards an end in 
Whereto a Christian is borne by baptism.  this matter (though there be no end in the thing itself:) let the Christian consider whereto he is borne, and whereof he is in possibility, if he will. He is borne heir apparet to the kingdom of heaven: a kingdom without end, a kingdom without measure, 
Gal. 3. & 4.  a kingdom of bliss, the kingdom of God himself: he is borne to be joint heir 
Ephe. 1. & 5.  with jesus Christ the son of God: to reign with him: to triumph with him: to sit in 
Colos. 3.  judgement of Majesty with him: to judge 
Tit. 3.  the very Angeles of heaven with him. What 
Rom. 8.  more glory can be thought upon, except it 
jac. 2.  were to become God himself? All the 
Heb. 1. 9  joys, all the riches, all the glory, that heaven 
1. Pe. 1. 3  containeth shall be poured out upon 
2. Pet. 3,  him. And to make this honour yet more: the 
Apoc. 1.  glorious lamb that sitteth on the throne 
Mat. 19  of Majesty, with his eyes like fire, his feet 
Luc. 22.  like burning copper, and all his face more 
1. Co. 6.  shining than precious stone: from whose 
Apo. 1. & 4.  seat there proceedeth thunder and lightning without end: and at whose feet the four & 
Luc. 12.  twenty elders lay down their erownes: this lamb (I say) shall rise and honour him with his own service. who will not esteem of this royal inheritance? especially seeing the gaining thereof by the benefit of our redemption, and grace pnrchased to us therein, is brought now to be in our own hands? The kingdom of heaven suffereth violence (sayeth 
Mat. 11.  Christ) and men lay hands now on it by force: That is, by force of god's covenant made with 
Matt. 5. & 9  Christians, that living vertuouslre, they shall have the same. What soever Christian then, 
joh. 14.  doth good works and liveth virtuously, 
1. Co. 7.  taketh heaven by force (as it were) and by 
1. joh. 2.  violence. The matter is put in the power of the doer (sayeth S. Austen,) for that the kingdom of 
Serm 37. de sactis.  heaven suffereth violence. This thing (o man) that is, the kingdom of heaven, requireth no other price but thyself: it is so much worth as thou art worth: give thyself and thou shalt have it. By which he signifieth, that every man, how poor or needy soever he be in this world, may gain this Turrian heritance to himself: may make himself a prince, a king, a Monarch if he will: even the moanest and miserablest man in the wourlde. O wonderful bounty and liberality of our Saviour: o princely heart and unspeakable mercy: o incredible prodigality (as I may say) of God in treasures so inestimable, as are his infinite and endless riches.  
Tell me now (gentle read) why wilt thou not accept of this his offer? why wilt thou not account of this his kingdom? why wilt thou not buy this glory of him for so little a labour as he requireth? 
Suadeo tibi emere 
Apoc. 3.  a me aurum ignitum, probatum, ut locuples fies (sayeth Christ) I counsel the to buy pure and tried gold of me, to the end thou mayest be rich.  Why wilt thou not follow this counsel (dear brother?) sepecialie of a merchant that meaneth not to deceive thee? Nothing grieveth this our Saviour more, than that men will seek with such pains to buy 
Exod. 5.  straw in Egypt, whereas he would sell them fine gold at a lower price: and that they will purchase puddle water, with more labour, than he would require for ten times as 
〈◊〉. 2.  much pure liquor out of the very sontaine 
Apo. 21.  itself. There is not the whickedest man in the world, but taketh more travail in gaining of hell, (as after shallbe showed) than the most painful servant of God in purchasing of heaven.  
Follow thou not their folly then (dear brother) for thou shalt see them do heavy 
The vanity of worldly men.  penance for it one day, when thy heart shall be full glad, thou hast no part among them. Let them go now and bestow their time in vanity, in pleasures, in delights of the world. Let them build palaces, purchase dignities, add pieces and paches of ground together: let them hunt after honours and build castles in the air: the day will come (if thou believe Christ himself) wherein 
Luc 6.  thou shalt have small cause to envy their 
Luc. 12.  felicity. If they talk basely of the glory 
Mat. 26.  and riches of Saints in heaven: not esteeming them in deed in respect of their own, or contemning them, for that carnal pleasures are not reckonned therein: make little account of their words. For that the sensual 
1. Co. 2.  man understandeth not the things which 
Ep. jud.  are of God. If horses were promised by their 
A similitude.  masters, a good banquet, they could imagine nothing else but provender and water, to be their best cheer, for that they have no know league of dayntier dishes: so these men accustomed to the puddle of their fleshly pleasures, can mount with their mind no higher than the same. But I have showed thee before (gentle reader) some ways and considerations, to conceive greater matters, albeit as I have advertised the often, we must confess still, with S. Paul, that no humane heart 
1. Cor. 2.  can conceive the least part thereof, for which cause also it is not unlike that S. Paul him 
2. Co. 12.  self was forbidden to utter the things which he had seen and heard, in his miraculous assumption unto the third heaven.  
To conclude then, this game and goal 
1. Cor. 6.  is set up for them that will run, as S. Paul 
Phil. 3.  noteth: and no man is crowned in this glory 
2. Tim. 2  but such only as will fight, as the same 
1. Ti. 6.  Apostle teacheth. It is not every one that sayeth 
Heb. 12.  to Christ, lord lord, shall enter into the 
Matt. 7. 19 25.  kingdom of heaven: but they only which shall do the will of Christ his father in heaven. Though this kingdom of Christ be set out to all: yet every man shall not come to reign with Christ, but such only as shall 
Rom. 8.  be content to suffer with Christ. Though the 
Mat. 11.  kingdom of heaven be subject to violence: yet no man can enter there by force, but he 
Apo. 14, & 20.  only whose good deeds go with him, to help open the gates: that is, except he enter without spot, and hath wrought justice, as the 
Psal. 14.  prophet testifieth. My meaning is, that as I have showed the greatness and worthiness of this treasure (gentle reader:) so thou shouldest also conceive the right way of gaining the same: which is no other, but only by holy and virtuous life, as God himself hath assured the. Thou art therefore 
Matt. 7. & 19  to sit down and consider according to thy saviours counsel, what thou wilt do, 
joh. 14.  whether thou have so much spiritual money 
Luc. 14.  as is sufficient to build this tower, and make this war, or no: that is, whether thou have so much good will and holy manhood in thee, as to bestow the pains of a virtuous life, (if it be rather to be called pains than pleasure) required for the gaining of this kingdom. This is the question, this is the very whole issue of the matter, & hitherto hath appertained what soever hath been spoken in this book before, either of thy particular end, or of the Majesty, bounty and justice of God: and of the account he will demand of thee: also of the punishment or reward laid up for thee: All this (I say) was meant by me to this only end, that thou (measuring the one part & the other,) shouldest finally resolve what thou wouldest do, and not to pass over thy time in careless negligence as many do, never spyeing their own error until it be too late to amend it.  
For the love of God then (dear brother) and for the love thou bearest to thy own soul, shake of this dangerous security, which flesh and blood is wont to lull men in: and make some earnest resolution, for looking to thy soul for the life to come. Remember often that worthy sentence: 
Ho 
A saying to be remembered.  momentum, unde pendet aeternitas: This life is a moment of time, whereof all eternity of life or death, to come, dependeth.  If it be a moment, and a moment of so great importance: how is it passed over by worldly men with so little care, as it is? I might have alleged here infinite other reasons and considerations to move men unto this resolution, whereof I have talked: & surely no measure of volume were sufficient to 〈◊〉 so much as might be said in this matter. For that all the creatures under heaven, yea and in heaven it self, as also, in hell: all (I say) from the first to the last, are arguments and motives unto this point: all are books and sermons, all do preach and cry, (some by their punishment, some by their glory, some by their beauty, and all by their creation,) that we ought without delay, to make this resolutio, and that all is vanity, all is folly, all is iniquity, all is misery, beside the only service of our maker and redymer. But yet not withstanding (as I have said) I thought good only to choose out these few considerations before laid down, as chief and principal among the rest, to work in any true Christian heart. And if these can not enter with thee (good reader) little hope is there that any other would do thee good. Wherefore here I end this first part, reserving a few things to be said in the second, for removing of some impediments, which our spiritual adversary is wont to cast against this good work, as against the first step to our salavation. Our Lord God & saviour jesus Christ, which was content to pay his own blood for the purchasing of this noble inheritance unto us, give us his holy grace, to esteem of it as the great weight of the matter requireth, and not by negligence to lose our portions therein.  
The end of the first part.    

THE SECOND PART OF THIS FIRST BOOK  

Of impediments that let men from this resolution: and first, of the difficulty or hardness, which seemeth to many to be in virtuous life.  
CHAP. I.  
NOtwithstanding all the motives and considerations before set down, for inducing men to this necessary resolution of serving God, for their salvation: there want not many Christians abrodein the world, whose hearts, either 
Ep. jud.  entangled with the pleasures of this life, or 
Rom. 1.  given over by God to a reprobate sense, do yield no whit at all to this battery, that hath been made, but showing themselves more hard than adamant, do not only resist and contemn, but also do seek excuses for their 
Pro. 18. & 20.  sloth and wickedness, and do allege reasons of their own perdition. Reasons I call 
Psa. 140  them, according to the common phrase, though in deed, there be no one thing more against reason, than that a man should become enemy to his own soul, as the scripture affirmeth 
Tob. 12.  obstinate sinners to be. But yet (as I 
Pro. 29.  say) they have their excuses. And the first and principal of all is that, virtuous life is painful and hard, and therefore they can not endure to follow the same: especially such as have been brought up delicatlye, and never were acquainted with such asperity, as (they say) we require at their hands. And this is a great, large, and universal impediment, which stayeth infinite men from embracing the means of their salvation. For which cause it is fully to be answered in this place.  
First then supposing that the way of virtue were so hard in deed, as the enemy maketh it seem yet might I well say with S. john 
Lib. de compunct. cordis.  Chrisostom, that seeing the reward is so great and infinite as now we have declared: no labour should seem great for gaining of the same. Again, I might say with holy S. 
Hom. 16. ex 50.  Austen, That seeing we take daily so great pain in this world, for avoiding of small inconveniences, as of sickness, imprysonementes loss of goods and the like: what pains should we refuse for avoiding the eternity of hell fire set down before? The first of these considerations S. Paul used when he said, the sufferings of this life are not uvorthie of the 
Rom. 8.  glory which shall be revealed in the next. 
The 
2. Pet. 2.  second, S. Peter used, when he said, seeing the heavens must be dissolved, and Christ come in judgement to restore to every man according to his works: what manner of men ought we to be in holy conversation?  As who would say: No labour, no pains, no travail ought to seem hard or great unto us, to the end we might avoid the terror of that day. S. Austen asketh this question: what we think the rich gloutton in hell 
Luc. 16.  would do, if he were now in this life again? would he take pains or no? would he bestir himself, rather than turn into that place of torment again? I might add to this, the infinite pains that Christ took for us: the infinite benefits he hath bestowed upon us: the infinite sins we have committed against him: the infinite examples of Saints, that have trooden this path before us: in respect of all which, we ought to make no bones at little pains and labour, if it were true that gods service were so travailsome as many do esteem it. 
The way of ver tue is not hard.   
But now in very deed the matter is nothing so, and this is but a subtle deceit of the enemy for our discouragement. The testimony of Christ himself is clear in this point: 
jugum meum suave est, & onus meum leave: 
Mat. 12.  My yoke is sweet, and my burden light.  And the dearly beloved disciple S. john, who had best cause to know his masters secret herein, sayeth plainly. 
Mandata eius gravia 
1. joh. 5.  non sunt, his commandments are not grievous.  What is the cause then why so many men do conceive such a difficulty in this matter? surely, one cause is, (beside the subtility of the devil which is the chiefest) 
The cause ofpretended difficulti  for that men feel the disease of concupiscence in their bodies, but do not consider the strength of the medicine given us against the same, they erye with S. Paul, that they find a law in their members repugning to the la of their mind, (which is the rebellion of concupiscence left in our flesh by original sin:) but they confess not, or consider not with the same S. Paul, that the grace 
Ibidem.  of God, by jesus Christ, shall deliver them from the same. They remember not the comfortable saying of Christ to S. Paul, in his greatest temptations: 
Sufficittibi gratia mea: My grace is 
2. Co. 12.  sufficient to strengthen thee against them all. These men do as Helizeus his disciple did,  who casting his eyes only upon his enemies, 
4. Re. 6.  that is upon the huge army of Syrians ready to assault him, thought himself lost & unpossible to stand in their sight, until by the prayers of the holy prophet he was permitted from God, to see the Angels that stood there present to fight on his side, & then he well perceived that his part was the stronger.  
So these men, beholding only our miseries 
1. Thefor ce of grace forth easing of virtuous life.  & infirmities of nature, whereby daily, temptations do rise against us: do account the battle painful, and the victory unpossible, having not tasted in deed, nor ever proved (through their own negligence) the manifold helps of grace and spiritual succours, which God always sendeth to them, who are content (for his sake) to take this conflict in hand. S. Paul had well tasted that aid, which having reckoned up all the hardest matters that could be, addeth: 
Sed in his omnibus superamus propter eum qui dilexit nos: But we overcome 
Rom. 8.  in all these combats, by his assistance, that loveth us. And then falleth he to that wonderful protestation: that neither death, nor life, nor Angels, nor the like, should separate him:  & all this upon the confidence of spiritual aid from Christ, whereby he sticketh not to avouch 
Phil. 4.  that he could do all things. David also had proved the force of this assistance, who said, 
Psa. 118.  I did run the uvay of thy commaudementes, when thou didst enlarge my heart. This enlargement of heart, was by spiritual consolation of internal unction, whereby the heart drawn together by anguish is opened and enlarged: when grace is powered in, even as a dry purse is softened and enlarged by anointing it with oil. Which grace being present, David said, he did not only walk the way of gods commandments easily, but that he ran them: Even as a cart wheel which crieth and complaineth, under a small burden being dry, runneth merrily and without noise, when a little oil is put unto it. Which thing aptly expresseth our state and condition, who without gods help, are able to do nothing, but with the aid thereof, are able to conquer and overcome any thing.  
And surely I would ask these men that imagine the way of God's law to be so hard and full of difficulty, how the prophet could say, I have taken pleasure (o lord) in the way of thy commandments as in all the riches of the 
Psa. 118.  world. And in an other place: That they were more pleasant and to be desired, than gold or precious stone, and more sweeter than honey or the 
Psa. 18.  honey comb? by which words he yieldeth to virtuous life, not only due estimation above all treasures in the world: but also pleasure, delight, and sweetness: thereby to confound all those that abandon and forsike the same, upon idle pretenced and feigned difficulties. And if David could say this much in the old law: how much more justly may we say so now in the new, when grace is given more abundantly, as the scripture 
joh. 10.  sayeth? And thou poor Christian 
Rom. 5.  which deceivest thyself with this imagination: 
Heb. 6.  tell me, why came Christ into this world? why laboured he and took he so much pains here? why shed he his blood? why prayed he to his father so often for thee? why appointed he the sacraments as conduits of grace? why sent he the holy ghost into the world? what signifieth gospel or good tidings? what meaneth the word grace and mercy brought with him? what importeth the comfortable name of jesus? is not all this to deliver us from sin? from sin past, (I say) by his only death: from sin to come, by the same 
Matt. 1.  death and by the assistance of his holy grace bestowed on us more abundantly than before by all these means? was not this one of the principal effects of Christ his coming as the prophet noted: that craggy vuayes should 
Esa. 40.  be made straight, and hard vuayes plain? was 
Esa. 11.  not this the cause why he endued his chur 
Et vide Jer. ibi. Amb. lib. 〈◊〉. sp: S. c. 20. Au. ser. 209. de temp.  i with the seven blessed gifts of the holy ghost? and with the virtues infused, to make the yookeof his service sweet, the exercise of good life easy, the walking in his commandments pleasant, in such sort, as men might now sing in tribulations, have 
Matt. 5.  confidence in periles, security in afflictions, 
Luc. 6.  and asseurance of victory in all temptations? is 
Act. 4.  not this the beginning, middle, & end, of the 
2. Co. 4.  gospel? were not these the promises of the prophets, the tidings of the evangelists, the preachings of the Apostles, the doctrine, belief, 
Esa. 10.  and practise of all saints? and finally is not this verbum abbreviatum: The word of God abbreviated, wherein do consist all the riches and treasures of Christiantie? 
Of the force of grace.   
If any man will be contentious and ask me how God doth this marvelous work: I answer him (as I have done before) that he doth it by the assistance of his holy grace, poured into the soul of man, whereby it is beautified and strengthened against all temptations as S. Paul was in particular against 
2. Co. 12  temptations of the flesh. And this grace is, of such efficacy and force in the soul where it entereth, that it altereth the whole state thereof, making those things clear which were obscure before: those things pleasant, which were bitter before: those things easy, which were hard & difficult before. And for this cause also it is said in scripture, to make a new spirit and a new heart. As where Ezechiel talking of this matter sayeth in the 
Exo ca 11. & 36  person of God: I will give unto them a new heart, and will put a nevu spirit in their bowels that they may vualke in my precepts and keep my commandments. Can any thing in the world bespoken more plainly? Now for mortifyeing and conquering of our passions, which by robellion do make the way of gods commandments unpleasant: S. Paul testifieth clearly, that abundant grace is geeven to us also by the death of Christ, to do the same: for so he sayeth: This uve know that our 
Rom. 6,  old man is crucified also to the end that the body of sin may be destroyed, and we serve no more unto sin. By the old man and the body of Sin S. Paul understandeth our rebellious appetite and concupiscence, which is so crucified and destroyed by the most noble sacrifice of Christ, as we may by the grace purchased 
So proncth S. Au. li. 2. de pecca. merit cap. 6.  us in that sacrifice, resist and conquer this appetite, and so keep ourselves from servitude of sin: that is from any consent or taste of sin, if we will ourselves. And this is that noble and entire victory, which God promised so long ago to every Christian soul by the means of Christ, when he said: 
Esa. 41.  
Be not a feared for I am with thee: step not aside, for I thy God have strengthened thee, and have assisted thee: and the right hand of my just (man,) hath taken thy defence. Behold all that fight against thee shallbe confounded and put to shame: thou shalt seek thy rebels, & shalt not find them: they shallbe as though they were not, for that I am thy Lord and God.   
Lo here a full victory promised upon our rebels, by the help, of the right hand of gods just man, that is upon our disordinate passions by the aid of grace fro jesus Christ. And albeit these rebels are not here promised to be taken clean away, but only to be conquered and confounded: yet is it said that they shallbe as though they were not. Whereby is signified, that they shall not hinder us in the way of our salvation, but rather 
A 〈◊〉.  further the same, if we will. For as wild beasts which of nature are fierce, and would rather hurt than profit mankind, being mastered and tamed, become very commodious & necessary for our uses: so these rebellious passions of ours, which of themselves would utterly overthrow us, being once subdued and mortified by gods graces and our own 
The use of 〈◊〉 moderated.  diligence: do stand us in singular stead to the practice and exercise of all kind of virtues: as choler or anger to the inkyndeling of zeal: hatred to the pursewinge of sin: a haughty mind, to the rejecting of the world: love, to the embracing of all great and heroical attempts in consideration of the benefits received from God. Beside this the very conflict and combat itself, in subduing these passions is left unto us for our great good: that is, for our patience, humility, and victory in this life: and for our merit, glory, and crown in the life to come: as S. Paul affirmed 
2. Tim. 4  of himself, and confirmed to all others, by sexample.  
Now than lest slothefull Christian go put his hands under his girdle, as the scripture 
Pro. 26.  dayeth, and say: There is a lion in the 〈◊〉, and a lioness in the path, ready to dovoure him, that he dare not go forth of doors. Let him say: It is cold, and therefore he dareth not 
Pro. 20.  go to plough. Let him say, it is uneasy to labour: & therfure he can not purge his vineyard of nettles and thistles, nor build any wall about 
Pro. 24.  the same. That is, let him say his passions are strong, & therefore he can not conquer them: his body is delicate, and therefore he dare not put it to travail: the way of virtuous life is hard and uneasy, and therefore he can not apply himself thereunto. Let him say all this, and much more, which idle and slothefull Christians do use to bring for their excuse: let him allege it (I say) as much and as often as he will: it is but an excuse, and a false excuse, and an excuse most dishonourable & detractorie to the force of Christ his grace, purchased us by his bitter passion: that now his yoke should be unpleasant, seeing he hath 
Mat. 11.  made it sweet: that now his burden, should be heavy, seeing he hath made it light: that now his commandments should be grievous, 
1. joh. 5.  seeing the holy ghost affirmeth the 
joh. 8.  contrary: that now we should be in servitude 
Rom. 7.  of our passions, seeing he hath by his grace delivered us, and made us truly free. 
Rom. 8.  If God be with, us who vuill be against us, 
Psal. 26.  sayeth the Apostle? 
God is my helper and defender 
27.  (saveth holy David,) whom shall I fear, or tremble? If whole armies should rise against me:  yet will I alway hope to have the victory. And what is the reason? for that thouv 
Psal. 22.  are uvith me (o lord:) thou fyghtest on my side: thou assistest me with thy grace: by help whereof I shall have the victory, though all the squadrons of my enemies, that is, of the flesh, the world, and the devil, should rise against me at once: and I shall not only have the victory, but also shall have it easily, and with pleasure and delight. For, so much signifieth S. john in that. (having said 
1. joh. 5.  that the commandments of Christ are not grievous:) he inferreth presently, as the cause thereof: 
Quoniam omne quod natum est ex deo vincit mundum.  For that all which is borne of God, conquerith the world: that is, his grace and heavenly assistance sent us from God doth both conquer the world, with all difficulties and temptations thereof: and also maketh the commandments of God easy, and virtuous life most pleasant and sweet. 
An objection, answered.   
But perhaps you will say: Christ himself confesseth it to be a yoke, and a burden: how then can it be so pleasant and easy as you make it? I answer, that Christ addeth that it is a sweet yoke and a light burden. Whereby your objection is taken away: and also is signified further, that there is a burden which grieveth not the bearer, but rather helpeth and refresheth the same: as the burden of feathers upon a birds back beareth up the bird, and is nothing at all grievous unto her: So also though it be a yoke, yet is it a sweet yoke, a comfortable yoke, a yoke more pleasant than honey or honey comb, as sayeth 
Psa. 118.  the prophet. And why so? because we draw therein, with a sweet companion, we draw with Christ: that is, his grace at one end, and our endeavour at the other. And because when a great ox & a little do draw together, the weight lieth all upon the greater ox his neck, for that he beareth up quite the yoke from the other: thereof it cometh, that we drawing in this yoke together with Christ, which is greater than we are: he lighteneth us of the whole burden, & only requireth that we should go on with him comfortably, and not refuse to enter under the yoke with him, for that the pain shallbe his, and the pleasure ours. This he signifieth expressly when he sayeth: come you to me all that labour and are heavy laden 
Mat. 11.  and I will refresh you. Hear you see that he moveth us to this yoke, only thereby to refresh and disburden us: to disburden us (I say) and to refresh us, and not any way to load or agreeve us: to disburden us of the heavy loadinges and yokes of this world: as from the burden of a guilty conscience, the burden of care, the burden of melancholy, the burden of envy, hatred, and malice, the burden of pride, the burden of ambition, the burden of covetousness, the burden of wrath, the burden of fear, the burden of wickedness, and hell fire itself. From all these burdens and miserable yokes, Christ would deliver us, by covering our necks only with his yoke and burden, so lightened and sweetened by his holy grace, as the bearing thereof is not travailsome, but most easy, pleasant; and comfortable, as hath been showed.  
another cause why this yoke is so sweet 
〈◊〉. Love maketh the way pleasant.  this burden so light, and this way of gods commandments so pleasant to good men, is love: love (I mean) towards God, whose commandments they are: for every man can tell, and hath experienced in himself, what a strong passion, the passion of love is, 
The force of love.  and how it maketh easy the very greatest pains that are in this world. What maketh the mother to take such pains in the bringing up of her child, but only love? what causeth the wife to sytt so attentive at the bed side of her sick husband, but only love? what moveth the beasts and birds of the air, to spare from their own food, and to endanger their own lives, for the feeding and defending of their little ones, but only the force of love? S. Austen doth 
Ser. 9 de verbis domini.  prosecute this point at large by many other examples, as of Merchants that refuse no adventure of sea, for love of gain: of huntars, that refuse no season of evil weather, for love of game: of soldiers that refuse no danger of death, for love of spoil. And he addeth in the end: that if the love of man can be so great towards creatures here, as to make labour easy, & in deed to seem no labour, but rather pleasure: how much more shall the love of good men towards god make all their labour comfortable, which they take in his service.  
This extreme love was the cause why all 
The love of Christ to his sainces, & of his saites to him.  the pains & afflictions which Christ suffered for us, seemed nothing unto him. And this love also was the cause why all the travails & torments which many Christianes' have suffered for Christ, seemed nothing unto them. Imprisonmenntes' torments, loss of honour, goods, and life, seemed trifles to divers servants of God, in respect of this burning love. This love drove infinite virgins, and tender children to offer themselves, in time of persecution, for the love of him which in the cause was persecuted. This love caused holy Apollonia of Alexandria, being brought to the fire to be burned for Christ, to 
Euseb. 11. 6. c. 34.  slypp out of the hands of such as led her, & joyfully to run into the fire, of herself. 
jetom in catalogo  This love moved Ignatius, the ancient Martyr to say (being condemned to beasts, & 〈◊〉 lest they would refuse his body, as they had done of divers. Martyrs before) that he would not permit them so to do, but would provoke and stir them to come upon him, and to take his life from him, by tearing his body in pieces.  
These are the effects then of fervent love, which maketh, even the things that are most difficult and dreadful of themselves, to appear sweet and pleasant: and much more the laws and commandments of God, which in themselves are most just, reasonable, 
Psa. 6. & 18.  holy and easy. Da amantem (sayeth S. Austen speaking of this 〈◊〉,) & sentit quod 
Mat. 11.  dico: S. autem srigido loquor, nescit quid loquar: 
1. 10. 5.  give me a man that is in love with God: 
Tra. 26. in johan.  and he feeleth this to be true, which I say: 
but if I talk to a cold Christian: he understandeth not what I say.  And this is the cause why Christ talking of the keeping of his commandments, repeateth so often this word love, as the only sure cause of keeping the same: for want whereof in the world, the world keepeth them not, as there he showeth If you love me, keep my commandments: 
joh. 14.  sayeth he: and again: He that hath my commandments, and keepeth them, he is he, that loveth me. Again: He which loveth me, will keep my commandment: and he that loveth me not: keepeth not my comaundementes. In which last words, is to be noted, that to the lover, he sayeth his commandment in the singular number: 
Mark this observation.  for that to such a one all his commandments are but one commandment, according to the saying of S. Paul: That love 
Rom. 13.  is the fullness of the lauve: For that it comprehendeth all. But to him that loveth not, Christ sayeth his commandments in the plural number: signifyeing thereby, that they are both many and heavy to him: for that he wanteth love, which should make them easy. Which, S. john also expresseth, when he sayeth: this is the love of God, when we keep 
1. Io. 5.  his commandments, and his commandments are not heavy. That is, they are not heavy to him, which hath the love of God: otherwise no marvel though they be most heavy. For that every thing seemeth heavy which we do against our liking. And so by this also (gentle reader) thou mayest guess, whether the love of God be in thee, or no.  
And these are two means now, whereby 
3. Peculiar light of understanding.  the life of good men is made easy in this world. There follow divers other to the end that these negligent excusers may see, how unjust and untrue this excuse of theirs is concerning the pretended hardness of virtuous living: which in very deed is endued with infinite privileges of comfort, above the life of wicked men, even in this world. And the next that I will name for example sake after the former, is a certain special and peculiar light of understanding, pertaining 
Prou. 9  to the just, and called in scripture prudentia sanctorum. The wisdom of saints: which is nothing eyes but a certain sparkle of heavenly wisdom, bestowed by singular privilege upon the virtuous in this life: whereby they receive most comfortable light, and understanding in spiritual matters, especially touching their own salvation, & things necessary thereunto. Of which the prophet David meant, when he said, 
notas mihi fecisti 
Psal. 16.  vias vitae. Thou hast made the ways of life known to me.  Also when he said of himself. Super senes intellexi. I have understood 
Psa. 118.  more than old men. And again in an other place: 
Incerta & occulta sapientiae tuae 
Psal. 50.  manifestasti mihi: Thou hast opened to me the unknown and hidden secrets of thy wisdom.  This is that light wherewith S. john sayeth that Christ lighteneth his servants: 
joh. 1.  as also that unction of the holy ghost, which the same Apostle teacheth to be given to the godly, to instruct them in all things 
1. Io. 2.  behoveful for their salvation. In like wise this is that writing of god's law in men's hearts, which he promiseth by the prophet jeremy: as also the instruction of men immediately 
jero. 31.  from God himself, promised by the 
Esa. 54.  prophet Isaiah. And finally this is that sovereign understanding in the law, commandments, and iustificationes of God, which holy David so much desired, and so often demanded in that most divine psalm, which beginneth: Blessed are the unspotted in 
Ps. 118  the uvaye: That is, in this life.  
By this light of understanding, & supernatural knowledge & feeling from the holy ghost, in spiritual things, the virtuous are greatly helped in the way of rightetousnes for that they are made able to discern, for their own direction in mattors that occur, according to the saying of S. Paul: Spiritualis omnia judicat: A spiritual man judgeth 
1. Co. 2.  of all things: 
Animalis autem homo non percipit quae sunt spiritus dei: But the carnal man conceiveth not the things which appertain to the spirit of God.  Doth not this greathe discover the privilege of a virtuous life? the joy comfort and consolation of the same? with the exceeding great misery of the contrary part? for if two should walk together, the one blind, and the other of perfect sight, which of them wore like to be weary first? whose journey were like to be more painful? doth not a little ground weary out a blind man? consider then in how wearisome darkness the wicked do walk: Consider whether they be blind or no. S. Paul sayeth in the place before alleged, 
1. Cor. 2.  that they can not conceive any spiritual knowledge: is not this a great darkness: Again, the prophet Esay describeth their 
Esa. 65.  state further, when he sayeth in the person of the wicked, vue have grooped 〈◊〉 blind men after the vualles, and have stumbled at midday, even as if it had been in darkness. And in an other place, the scripture describeth the same, yet more effectuously, with the paynfullnesse thereof, even from the mouths of the wicked themselves, in these words: The light of justice hath not shined unto us, 
Sap. 5.  and the sun of understanding hath not appeared unto our eyes: we are uvearyed out in the vuaye of iniquity & perdition etc. This is the talk of sinners in hell. By which words appeareth, not only that wicked men do live in great darkness: but also that this darkness is most painful unto them: and consequently that the contrary light, is a great easement to the way of the virtuous.  
another principal matter which maketh the way of virtue easy and pleasant to 
4. Internal con solation.  them that walk therein, is a certain hidden and secret consolation, which God poureth in to the hearts of them that serve him. I call it secret: for that it is known but of such only as have felt it: for which cause, Christ 
Apo. 2.  himself calleth it, hidden manna known only to them that receive it. And the prophet sayeth of it, great is the multitude of thy sweetness 
Psa. 30.  (o Lord,) which thou hast hidden for them that sear thee. And again, in an other place, thou shalt lay aside (o Lord) a special chosen rain 
Psal. 67.  or dew for thine inheritance. And an other prophet sayeth in the person of god, talking of the devout soul that serveth him: I will lead her a side into a wilderness, and there 
1 Ose. 2.  vuill talk unto her heart. By all which words, of wilderness, separating, choyfe, and hidden, is signified, that this is a secret privilege bestowed only upon the virtuous, and that the carnal hearts of wicked men, have no part or portion therein. But now, how great and inestimable the sweetness of this heavenly consolation is, no tongue of man can express: but we may conjecture by these 
Psal. 35. & 64.  words of David, who, talking of this celestial wine, attributeth to it such force, as to make all those drunken that taste of the same: that is, to take from them, all sense and feeling of terrestrial matters, even as S. Peter having drunk a little of it upon the mount Thabor, forgot himself presently, 
Mat. 17.  and talked as a man distracted, of building tabernacles 
Marc. 9  there, and resting in that place for 
Luc. 9  ever. This is that turrens voluptatis, that 〈◊〉 
Psal. 31.  stream of pleasure, as the prophet calleth it, which coming from the mountains of 
Esa. 29.  heaven, watereth (by secret ways and passages) the hearts, and spirits of the godly, and maketh them drunken with the unspeakable joy which it bringeth with it. This is a little taste in this life of the very joys of heaven, bestowed upon good men, to comfort them withal, and to encourage them to go forward. For as merchants desirous to sell their 
A similitude.  wares, are content to let you see and handle, and some times also to taste the same, thereby to induce you to buy: so God almighty willing, to sell us the joys of heaven, is content to 
Apoc. 3.  impart a certain taste before hand to such as he seethe are willing to buy: thereby to make them come of roundly with the price, and not to stick in payeinge so much, and more, as he requireth. This is that exceeding joy and jubilee in the hearts of just men, which the prophet meaneth, when he saith: The voice of exultation and salvation is in the 
Psa 117.  tabernacles of the just. And again, Blessed is that people that knouveth jubilation: That is, that hath experienced this extreme joy and pleasure of internal consolation. S. Paul had tasted it when he wrote these words, amidst 
2. Cor. 7.  all his labours for Christ. I am filled with consolation, I 〈◊〉 uve or superabound in all joy, amyddest our tribulations. What can be more effectually said or alleged, to prove the service of god pleasant, than this? surely (good reader) if thou hadst tasted once, but one drop of this heavenly joy: thou wouldest give the whole world to have an other of the same, or at the leastwise, not to lose that one again.  
But thou wilt ask me perhaps, why 
The way to come to spiritual consolation folation.  thou being a Christian as well as other, hast yet never tasted of this consolation? to which I answer, that (as it hath been showed before) this is not meat for every mouth: but a chosen moisture laid aside for god's inheritance 
Psa. 67.  only. This is wine of gods own seller, laid up for his spouse, as the Canticles declare: That is, 
Can. 1.  for the devout soul dedicated unto god's service. This is a teat of comfort, only for the child to suck, & fill himself withal, as the prophet Isaiah testifieth. The soul that 
Esa. 66.  is drowned in sin & pleasures of the world can not be partaker of this benefit: neither the heart replenished with carnal cares and cogitations. For as gods ark and the Idol 
1. Re. 5.  dagon could not stand together upon one 
10. 8. 14. 15. 16.  Altar: so can not Christ and the world stand together in one heart. God sent not the pleasant 
1. Io. 2.  Manna unto the people of Israel as long 
Exo. 16.  as their flower and chyboles of Egypt lasted: so neither will he send this heavenly consolation unto thee, until thou have rid thyself of the cogitations of vanity. He is a wise merchant, though a liberal. He will not give a taste of his treasure, where he knoweth there is no will to buy. Resolve thyself once in deed to serve God, & thou shalt then feel this joy, that I talk of, as many thousands before thee have done, and never yet any man was herein deceived. Moses' first ran out of Egypt, to the hills 
Exod. 2.  of Madian, before God appeared unto him: and so must thy soul do out of worldly vanity, before she can look for these consolations. But thou shalt no sooner offer thyself thorowglye to god's service, than thou shalt find entertainment above thy expectation. For that, his love is more tender in deed upon them that come newly to his service, than upon those which have served him of old: as he showeth plainly by the parable of the prodigal son: whom he cherished with much more dalliance and 
Luc. 15.  good cheer, than he did the elder brother, which had served him of long tyme. And the 
Begyrners chee felie cherished with spiritual consolation.  causes hereof are two: the one, for the joy of the new gotten servant, as is expressed by S. Luc in the text: the other, lest he finding no consolation, at the beginning, should turn back to Egypt again: as God by a figure in the children of Israel declareth manyfestlie 
Exo. 13.  in these words: When Pharaoh had let go the people of Israel out of Egypt: God brought them not by the country of philistines, which was the nearest way, thinking with himself, lest perhaps it might repent them, if they should see wars straight way rise against them, and so should return into Egypt again. Upon which two causes thou mayest assure thyself, of singular consolations and comfort. in the service of God (if thou would est resolve thyself thereunto) as all other men have found before thee, and by reason thereof have proved the way not hard, as worldly men 
Matt. 11  imagine it, but most easy: pleasant, and comfortable, as Christ hath promised. 
5. The quiet of conscience.   
After this privilege of internal consolation enseveth an other, making the service of God pleasant, which is the testimony of a good conscience, whereof S. Paul made so great account, as he called it his glory. And 
2. Cor. 1.  the holy ghost sayeth of it further, by the mouth of the wise man: Secura mens quast iuge 
Pro. 15.  conuivium: a secure mind, or good conscience is as a perpetual feast. Of which we may infer, that the virtuous man having always this secure mind and peace of conscience, liveth all ways, in festival glory, and glorious feasting. And how then is this life hard, or unpleasant, as you imagine? In the contrary side, the wicked man, having his conscience vexed with the privity of sin, is always tormented with in itself: as we read that Cayn was, having killed his brother Abel: & Antiochus for his wickedness 
Gen. 4.  done to jerusalem: and judas for his treason 
1. Ma. 6.  against his master: and Christ signifieth it 
Mat. 27.  generally of all naughty men, when he saith 
Act. 1.  that they have a worm which gnaweth 
Marc 9  their conscience within. The reason whereof, the scripture openeth in an other place, when it sayeth All wickedness is full of fear, giving 
Sap. 7.  testimony of damnation against itself: and therefore a troubled conscience always presumeth oruell matters. That is, it presumeth cruel things to be imminent over itself, as it maketh accounted to have deserved. But yet further, above all other, holy Jobe most lively setteth forth this miserable slate of wicked men, in these words: A wicked man is prowed all the days of his life, though the time be 〈◊〉 how long he shall play the tyrant: the sound of terror 
job. 15.  is always in his ears: and although 
The trouble of an evil conscience.  ye be in time of peace, yet he always suspecteth some treason against him: he believeth not that he can rise again from darkness to light: expecting on every side the sword to come upon him: when he sitteth down to eat, he remembreth that the day of darkness is ready at hand for him: tribulation terrifieth him, and anguish of mind environeth him, even as a king is environed with soldiers, when he goeth to war.  
Is not this a marvelous description of a wicked conscience, uttered by the holy ghost himself? what can be imagined more miserable than this man, which hath such a butchery, and slaughter-house with in his, own heart? what fears, what anguishs, 
Hom. 8. ad pop. Antiochenum.  what desperations are here touched? S. Chriso stome discourseth notably upon this point: 
Such is the custom of sinners, (sayeth he) that they suspect all things, they doubt their own shadows, they are afeard at every little noise, & they think every man that cometh towards them, to come against them. If men talk together, they think they speak of their sins: such a thing sin is, as it bewrayeth itself, though no man accuse it: It condemneth itself, though no man bear witness against it: It maketh always the sinner fearful, as justice doth the contrary. Hear how the scripture doth describe the sinners fear, and the just man's ' liberty The 
Pro. 28  wicked man flieth though no man pursue him (sayeth the scripture.) Why doth he fly if no man do pursue him? Marry, for that he hath within his conscience an accuser purfueing him, whom always he carrieth about with him. And as he can not fly from himself: so can he not fly from this accuser within his conscience, but where soever he goeth, he is purseved and whipped by the same, and his wound is incurab'e. But the just man is nothing so: The just man (sayeth Solomon) is as confident as a lion.  Hitherto are 
Pro. 28.  the words of S. Chrisostome.  
Whereby, as also by the scriptures alleged, 
6. The hope of 〈◊〉 men.  we take notice yet of an other prerogative of virtuous life, which is hope or confidence, the greatest treasure, the richest jewel, that Christian men have left them in this life. For by this we pass through all afflictions, all tribulations and adversities, most joyfully, as S. james signifieth. By this we say with 
jacob. 1.  S. Paul: We do glory in our tribulations, knowing 
Rom. 5.  that tribulation worketh patience, and patience proof, and proof hoop, which confoundeth us not. This is our most strong & mighty comfort: this is our sure Anchor in all tempestuous times, as S. Paul sayeth We have a most 
Heb. 6.  strong 〈◊〉 (sayeth he) which do fly unto the hope proposed, to lay hands on the same, which hope we hold as a sure and firm Anchor of our 
Eph. 6.  soul. This is that noble galea salutis: head 
1. The. 5  piece of salvation, as the same Apostle calleth it, which beareth of all the blows that this world can lay upon us. And finally, this is the only rest set up in the heart of a virtuous man, that come life, come death: come health, come sickness: come wealth, come poverty: come prosperity, come adversity: come never so tempestuous storms of persecution, he sitteth down quietly, and sayeth calmelie with the prophet, my trust is 
Psal. 55.  in God, and therefore I fear 〈◊〉 what flesh can do unto me. Nay further with holy job, amidst 
job. 13.  all his miseries, he sayeth, si occiderit me, in ipso sperabo: if God should kill me, yet would I trust in him. And this is (as the scripture said before) to be as confident as a Lion, whose property is, to show most courage, when he is in greatest peril, and nearest his death.  
But now, as the holy ghost sayeth, non 
Psa. 1.  sic impii, non sic. The wicked can not say this, they have no part in this confidence, no interest in this consolation: Quia spes impiorum 
Pro. 10.  peribit, sayeth the scripture: the hope of wicked men is vain, and shall perish. And again, praestolatio impiorum furor, the expectation 
Pro. 11.  of wicked men is fury: And yet further, spes impiorum abhominatio animae: The hope of wicked 
job. 11.  men is abomination, and not a comfort unto their foul. And the reason hereof is double. First, for that in very deed (though they say the contrary in words) wicked men do not put their hope and confidence in God, but in the world, in their riches, in their strength, friends, and authority, and 
jere. 17.  finally in the deceiving arm of man: even as the prophet expresseth in their person, when 
Esa. 28.  he sayeth: We have put a lie for our hope: That is, we have put our hope in things transitory, which have deceived us And this is yet more expressed by the scripture, saying, the hope 
Sap. 5.  of wicked men is as chaff, which the wind bloweth away: and as a bubble of water which a storm disperseth: and as the smoke which the wind bloweth abroad: and as the remembrance of a gest that stayeth but one day in his Inn. By all which metaphors, the holy ghost expresseth unto us, both the vanity of the things wherein, in deed the wicked do put their trust, and how the same faileth them, after a little time, upon every small occasion of adversity that falleth out.  
This is that also which God meaneth when he so stormeth and thundereth against those which go into Egypt for help, & dce 
Esa. 30. & 36.  put their confidence in the strength of Pharaoh, accursing them for the same: and promising, that it shall turn to their own confusion: which is properly to be understood of 
jere. 17. 48.  all those, which put their chief confidence in wordly helps: as all wicked men do, what soever they dissemble in words to the contrary. For which cause also of dissimulation, they are called hypocrites by job: for where as the wiseman sayeth, the hope of 
Pro. 10.  wicked men shall perish: job sayeth, the hope 
job. 8.  of hypocrites shall parish, calling wicked men hypocrites: for that, they say, they put their hope in God, where as in deed they do put it in the world. Which thing, beside scripture, is evident also by experience. For with whom doth the wicked man consult in his affairs and doubts? with God principally, or with the world? whom doth he seek too in his afflictiens? whom doth he call upon in his sickness? from whom hopeth he comfort in his adversities? to whom yieldeth he thanks in his prosperities? when a worldly man taketh in hand any work of importance, doth he first consult with God, about the event thereof? doth he fall down on his knees, and ask his aid? doth he refer it wholly or principally unto his honour? if he do not: ho we can he hope for aid therein at his hands? how can he repair to him for assistance in the dangers and lets that fall out about the same? how can he have any confidence in him, which hath no part at all in that work? It is hypocrisy then (as ' job truly sayeth) for this man to affirm that his confidence is in God: whereas in deed it is in the world, it is in Pharaoh, it is in Egypt, it is in the arm of man, it is in a lie. He buildeth not his house with the wise man, upon a rock: but with the fool, upon the sands: and therefore (as Christ well assureth him) when the rain shall 
Matt. 7.  come and floods descend, & winds blow, & all together shall rush upon that house (which shallbe at the hour of his death:) then shall this house fall, & the fall of it shallbe great. Great, for the great change which he shall see: great, for the great horror which he shall conceive: great, for the great misery which he shall suffer: great, for the unspeakable joys of heaven lost: great, for the eternal pains of hell fallen into: great every way, assure thyself (dear brother) or else the mouth of God would never have used this word great. And this is sufficient for the first reason, why the hope of wicked men is vain: for that in deed they put it not in God, but in the world.  
The second reason is for that, albeit they should put their hope in God, yet (living 
Wicked men can not hope in God.  wickedly) it is vain and rather to be called presumption, than hope. For understanding whereof; it is to be noted that, as there are two kind of fayethes recounted in scripture, the one a dead faith without good works 
jacob 2.  that is, which believeth all you say of 
Mat. 7.  Christ, but yet observeth not his commandments: 
1. Co. 13. & 15.  the other a lively, a iustifieing faith, which believeth not only, but also worketh by charity, as S. Paul's words are: 
Rom. 1.  So are there two hopes following these 
Gal. 3.  two fayethes: the one of the good, proceeding 
Eph. 2.  of a good conscience, whereof I have spoken before: the other of the wicked, resting in a guilty conscience, which is in deed no true hope, but rather presumption. This S. john proveth plainly, when he sayeth. 
1. Io. 3.  Brethren if our heart reprehend us not, then have we confidence with God: That is, if our heart be not guilty of wicked life. And the words immediately following do more express the same, which are these: What so ever we ask, we 〈◊〉 of him, for that we keep his commandments, and do those things which are pleasing in his sight. The same confirmeth S. Paul, when he sayeth, that 
1. Ti. 〈◊〉  the end of God's commandments is charity, from a pure heart and a good conscience: Which words S. Auston expounding in divers places of his works, proveth at large, that without a good conscience, there is no true 
S. Austc, lib. 1. de doc. chri. cap. 37.  hope can be conceived. S. Paul (sayeth he) addeth (from a good conscience) because of hope: for he which hath the scruple of an evil conscience dispareth to attain that which he believeth. And again. Every man's hope is in his own conscience according as he feeleth himself to love God. And again in an other book, the Apostle 
S. Austen in prefat.  putteth a good conscience for hope: for he only hopeth 
Psal. 31.  p which hath a good 〈◊〉: & he whom the guilt of an evil conscience doth prick, retireth back from hope, and hopeth nothing but his own damnation. I might here repeat a great many more privileges, and prerogatives of a virtuous lice, which make the same easy, pleasant, and comfortable, but that this chapter groweth to be long: and therefore I will only touch (as it were in passing buy) two or three other points of the most principal: which notwithstanding would require large discourses to declare the same, according to their dignities. And the first is the inestimable privilege of liberty & freedom, 
7. Liberty of foul.  which the virtuous do enjoy above the wicked, according as Christ promiseth in these words: If you abide in my commandments, 
1 oh. 8.  you shallbe my scholar's in deed, & you shall knouve the truth, and the truth shall set you free: Which words S. Paul as it were expounding, sayeth, where the spirit of our lord 
2. Co. 3.  is, there is freedom. And this freedom is meant, from the tyranny and thraldom of our corrupt sensuality and concupiscence; called by divines the inferior part of our mind: whereuto the wicked are so in thraldom, as there was never bondman so in thraldom to a most cruel, and merciless tyrant. This in part may be conceived by this one example.  
If a man had married a rich, beautiful, 
An example to ex  and noble gentle woman, adorned with all gifts and graces, which may be devised to 
press the bond age of wicked men to their sensuality.  be in a woman: and yet not withstanding should be so sotted and entangled with the love of some foul and disnonest beggar, or servile maid of his house, as for her sake to abandon the company and friendship of his said wise: to spend his time in dalliance and service of this base woman: to run, to go, to stand at her appointment: to put all his living and revenues into her hands, for her to consume and spoil at her pleasure: to deny her nothing, but to wait and serve her at a beck: yea and to compel his said wife to do the same: would you not think this man's lice miserable & most servile? And yet surely the servitude where of we talk, is far greater and more intolerable than this. For no woman or other creature in this world, is or can be of that beauty or nobility as lady reason is, to whom man by his creation was espoused: which notwithstanding we see abandoned, contemned and rejected by him, for the love of sensuality, her hand maid, and a most deformed creature in respect of reason: in whose love notwithstanding or rather servitude, we see wicked men so drowned, as they serve her day and night with all pains, perils, and expenses, and do constrain also reason herself, to be subject to all the becks and commandments of this new mistress. For, wherefore do they labour? wherefore do they wache? wherefore do they heap riches together, but only to serve their sensuality, and her desires? wherefore do they beat their brains, but only to satisfy this cruel tyrant and her passions?  
And if you will see in deed how cruel and pitiful this servitude is: consider 
The mice rye of a man ruled bysen sualitie:  but some particular examples thereof. Take a man whom she over ruleth in any passion: as for example, in the lust of the flesh: what pains taketh he for her? how doth he labour, howdoeth he sweat in this servitude? how potent and strong doth he feel her tyranny? remember the strength of Samson, the wisdom of Solomon, 
2. Re. 11.  the sanctity of David overthrown 
jud. 14.  by this tyranny: jupiter, Mars, and hereoules. 
3. Re. 11  who for their valiant acts other wise, were accounted gods of the paynims: were they not overcome, and made slaves by the enchantment of this tyrant? And if you will yet further see of what strength she is, and how cruelly she executeth the same upon those, that Christ hath not delivered from her bondage: consider (for examples sake in this kind) the pitiful case of some disfloyall wife, who though she know that by committing adultery, she runneth into a thousand daungers'and inconveniences, as the loss of god's favour, the hatred of her husband, the danger of punishment, the offence of her friends, the utter dishonour of her person, (if it be known) & finally the ruin or peril of body and soul: yet to satisfy this tyrant, she will venture to commit the sin, notwithstanding any dangers or perils what soever.  
Nether is it only in this one point of carnal lust, but in all other, wherein a man is in servitude to this tyrant, and her passious. 
An ambi tious man.  Look upon an ambitious or vainglorious man: see how he serveth this mistress: with what care and diligence he attendeth her commandments: that is, to follow after a little wind of men's mouths: to pursue a little feather flyeing before him in the air. You shall see that he omitteth no one thing, no one time, no one circumstance for gaining thereof. He riseth betime: goeth late to bed: trotteth by day: studieth by night: here he flattereth, there he dissembleth: here he stoopeth, there he Looketh big: here he maketh friends, there he preventeth enemies: and to this only end he referreth all his actions, and apply all his other matters: as his order of life, his companic keeping, his suits of apparel, his house, his table, his horses, his servants, his talk, his behaviour, his jests, his looks, & his very going in the street.  
In likewise he that serveth this lady 
A covetous man.  in the passion of covetousness: what a miserable slavery. 〈◊〉 he abide? his heart being so walled into prison with money, as he must only think thereof, talk thereof, dream other of, and imagine only new ways to get the same, and nothing else. If you should see a Christian man in slavery under the great Turk, tied in a galley by the leg with chains, there to serve by roweing for ever: you could not but take compassion of his case. And what then shall we do of the misery of this man, who standeth in captivity to a more base creature, than a Turken, or any other reasonable creature, that is, to a piece of metal, in whose prison he lieth bound, not only by the feet, in such sort, as he may not go any where, against the commodity and commandment of the same: but also by the hands, by the mouth, by the eyes, by the ears, and by the heart: so as he may neither do, speak, see, hcare, or think any thing, but in service of the same? Was there ever servitude so great as this? doth not Christ say truly now, 
joh. 8.  qui facit peccatum servus est peccati: He that doth 
Rom. 6.  sin is a slave unto sin? 
doth not S. Peter 
2. Pet. 2.  say well, a quo quis superatus est, huius & servus est: A man is a slave to that, whereof he is conquered?   
From this slaveriethens are the virtuous delivered, by the power of Christ, and his assistance: in so much, as they rule over their passions & sensuality, and are not ruled thereby. This God promised by the prophet Ezechiel, saying. And they shall know, 
Eze. 34.  that I am their lord, when I shall break the chains of their yoke, and shall deliver them from the power of those, that over ruled them before. And this benefit holy David acknowledged in himself, when he used these most affectuous words to God O lord I am thy servant, I am thy servant, and the child of thy hand 
Psal. 90.  maid: 
thou hast broken my bands, and I will sacrifice to the, a sacrifice of praise.  This benesit also acknowledged S. Paul, when he said, 
that our old man was crucified, to the end 
Rom. 6.  the body of sin might be destroyed, and we be no more in servitude to sin:  understanding by the old man, and the body of sin, our concupiscence, mortified by the grace of Christ in the virtuous.  
After this privilege of freedom, followeth 
8. Peace of mind.  an other, of no less importance than this, and that is a certain heavenly peace, and tranquillity of mind, according to the 
Psal. 75  saying of the prophet: Factus est in pace locus eius, his place is made in peace. And in an 
Psa. 118.  other place: 
Pax multa diligentibus legem tuam, there is great peace to them that love thy law.  And on the contrary side, the prophet Esay repeateth this sentence often from God, non est pax impiis dicit dominus: Our lord 
Esa. 48. 57  saith, there is no peace unto the wicked. 
And an other prophet saith of the same, men.  Contrition and infelicity is in their ways, 
Psal. 13.  and they have not known the way of peace. The reason of this difference hath been declared before in that which I have noted of the diversity, of good and evil men touching their passions. For the virtuous having now (by the aid of Christ his grace) subdued their said passions, do pass on their life most sweetly, and calmly under the guide of reason, without any pertuibations that trouble them in the greatest oocurrents of this life But the wicked men not having mortified 
Rom. 11.  the said passions, are to ssed and tumbled with the same as with vehement and contrary winds. And therefore their state is 
Esa. 57 lac. 3.  compared by Isaiah to a tempestuous sea, that never is quiet, and by S. james, to a city, 
Two cau ses of does quietness in wieked men  or country, where the inhabitants are at war and sedition among themselves. And the causes hereof are two: first, for that the passions of concupiscence being many and almost infinite in number, do lust after infinite things, and are never satisfied, but are 
Pro. 30.  like those bloodsuckers which the wise man speaketh of, that cry all ways give give, and never say ho. As for example: when is the ambitious man satisfied with honour? or the incontinent man with carnality? or the covetous man with money? never truly: & therefore as that mother can not but be greatly afflicted which should have many children cryeing at once for meat, she having no bread at all to break unto them: so the wicked man being greedily called upon without ceasing by almost infinite passions to yield them their desires: must needs be vexed and pitifully tormented, especially being not able to satisfy any one of their smallest demands.  
another cause of vexation is, for that these passions of disordinate concupiscence, be often times contrary one to the other, and do demand contrary things, representing most lively the confusion of Babel: where one tongue spoke against an other, & 
Gen. 11.  that in diverse and contrary languages. So we see oftentimes that the desire of honour sayeth spend here: But the passion of avarice sayeth, hold thy hands. I echerie sayeth, venture here: But pride sayeth. No, it may turn thee to dishonour Anger sayeth, revenge thyself here: But ambition sayeth, it is better to dissemble. And finally, here is fulfiled that which 
Psal. 54  the prophet sayeth, 
vidi iniquitatem & coniradictionem in civitate: I have seen iniquity & contradiction in the self same city:  Iniquity, for that all the demands of these passions are most unjust, in that they are against reason herself: Contradiction, for that one contradicteth the other their demands. From all which miseries God hath delivered the 
Phil. 4.  just by giving them his peace, which passeth 
joh. 14. 17.  all understanding, as the Apostle sayeth, and which the world can neither give nor taste 
Matt. 10  of, as Christ himself affirmeth.  
And these many causes may be alleged now (beside many other which I pass over) to justify Christ's words, that his yoke is sweet and easy: to wit, the assistance of grace, the love of God, the light of understanding from the holy ghost, the internal consolation of the mind, the quiet of conscience, the confidence thereof proceeding, the liberty of soul and body, with the sweet rest and peace of our spirits, both towards, God, towards our neighbours, and towards ourselves. By all which means, helps, privileges & singular benefits, the virtuous are assisted above the wicked, as hath been showed, and their way made easy, light and pleasant. To which also we may add as the last but not the least consort, the expectation of reward: that is, of eternal glory and felicity 
9 Expectation of reward  to the virtuous: and everlasting damnation unto the wicked. O how great a matter is this, to comfort the one, if their life were painful, and to afflict the other, amyddest all their great pleasures? The labourer when he thinketh of his good pay at night, is encouraged to go through, though it be painful 
An exam ple.  to him. Two that should pass together towards their country, the one to receive honour for good service done abroad, the other as prisoner to be arraigned of treasons, committed in foreign dominions, against his Sovereign, could not be like merry in their Inn upon the way, as it seemeth to me: & though he that stood in danger should sing, or make show of courage and innocency, and set a good face upon the matter: yet the other might well think that his heart had many a cold pull within him: as no doubt but all wicked men have, when they think with themselves, of the life to come. If joseph and Pharaos' baker had known both their distinct lots in prison: to wit, that on such a day, one should be called forth to be 
Gen. 40 41. 43.  made lord of Egypt, & the other to be hanged on a pair of new gallows: they could hardly have been equally merry, whiles they lived together in time of their imprisonment. The like may be said, and much more truly, of virtuous and wicked men in this world. For when the one do but think upon the day of death, (which is to be the day of their deliverance from this prison:) their hearts can not but leap for very joy, considering what is to ensue unto them after. But the other are afflicted, & do fall into Melancholy, as often as mention, or remembrance of death is offered: for that they are sure, that it bringeth with it their 
Pro. 〈◊〉  bane, according as the scripture sayeth: The wicked man being dead, there remaineth no more hope unto him.  
Well then (dear brother) if all these things be so: what should stay thee now at length to make this resolution, which I exhort thee unto? wilt thou yet say (notwithstanding all this) that the matter is hard, and the way unpleasant? or wilt thou believe other that tell thee so, though they know less of the matter than thyself? believe rather the word and promiss of 
Mat. 11.  Christ, which assureth thee the contrary: Believe the reasons before alleged, which do prove it evydentlie: Believe the testimonies of them which have experienced it in themselves as of king David, S. Paul, S. john Evangelist: whose testimonies I have alleged before, of their own proof: Believe many hundreds, which by the grace of God, are converted daily in Christendom from vicious life, to perfect service of God: all which do protest, themselves to have found more, than I have said, or can say in this matter.  
And for that, thou mayest perhaps reply here, and say, that such men are not where thou art to give this testimony of their experience: I can & do assure thee upon my conscience before God, that I have talked with no small number of such myself, to my singular comfort in beholding the strong hand and exceeding bountifulness of god's sweetness towards them in this case. Oh dear brother, no tongue can express what I have seen herein: and yet saw I not the least part of that which they felt. But yet this may I say, that those which attend in the Catholic Curche, to deal with souls in the holy sacrament of confession, are in deed those, whereof the prophet sayeth, that they voorke in multitudes of waters, & do 
Psa. 106.  see the marvels of God in the depth: In the depth (I say) of men's consciences uttered with infinite multitudes of tears, when God toucheth the same with his holy grace. Believe me (good reader,) for I speak in truth before our Lord I esus, I have seen so great and exceeding consolations in divers great sinners after their conversion, as no heart can almost conceive: and the hearts which received them, were hardly able to contayno the same: so abundantly stilled down that heanenlie dew from the most liberal and bowntefull hand of God. And that this may not seem strange unto thee: thou must know, that it is recorded of one holy man 
Vide pra tum spiri tuale S. Patrum.  called Effrem, that he had so marvelous great consolations after his conversion, as he was often constrained to cry out to God: O Lord retire thy hand from me a little, for that my heart is not able to receive so extreme joy. And 
Gofr: in vita barn.  the like is written of S. Barnard: who for a certain time after his conversion from the world, remained as is it were deprived of his senses, by the excessive consolations he had from God.  
But yet, if all this can not move thee, but that thou wilt still remain in thy distrust: hear the testimony of one, whom I am sure thou wilt not discredit, especially speaking of his own experience in himself: And this is the holy martyr and doctor S. Cyprian, 
Li. ep. 1.  who writing of the very same matter to a secret friend of his called Donatus, confesseth that he was before his conversion, of the same opinion that thou art of: to wit, that it was impossible for him, to change his manners, and to find such comfort in a virtuous life, as after he did: being accustomed before to all kind of lose behaviour. Therefore he beginneth his narration to his friend in this sort: 
Accipe quod sentitur anteque discitur, etc. Take that, which is first felt before it be learned:  & so followeth on with a large discourso, showing that he proved now by experience, which he could never believe before his conversion, though God had promised the 
Li. 6. confess. c. 12.  same. The like writeth S. Austen of himself in his books of confession: showing that his passions would needs persuade him, before his conversion, that he should never be able to abide the austerity of a virtuous life, especially touching the sins of the flesh (wherein he had lived wantonly, until that time:) it seemed unpossible that he could ever abandon the same, & live chaste: which notwithstanding he found both easy, pleasant, and without all difficulty afterward. For which he breaketh into these words, to God: my God let me remember and confess 
Li 8. confess.. ca 1.  thy mercies to wards me: let my very bones rejoice and say unto thee: 
O lord who 
Psal. 34.  is like unto thee? thou hast broken my chains, and I will sacrifice to thee a sacrifice of thanksgiving.  These chains were the chains 
Psa. 115.  of concupiscence, whereby he stood bounden in captivity before his conversion, as he there confesseth: but presently thereupon he was delivered of the same, by the blessed help of gods most holy grace.  
My counsel should be therefore (gentle reader) that seeing thou hast so many testimonies, examples, reasons, and promises of this matter: thou shouldest at least, prove once, by thine own experience, whether this thing be true or no: especially saying it is a matter of so great importance, & so worthy thy trial: that is, concerning so near thy eternal salvation as it doth. If a mean fellow should come unto thee, and offer for hazarding of one crown of gold to make thee a thousand by Alchemy: though thou shouldest suspect him for a cousiner: yet the hope of gain being so great: and the adventure, of so small loss: thou wouldest go nigh for once, to prove the matter. And how much more shouldest thou do it in this case, where by proof thou canst lose nothing: and if thou speed well, thou mayest gain as much as the everlasting joy of heaven is worth?  
But yet here by the way I may not let 
Resistance at the beginning.  pass to admonish thee of one thing, which the ancient fathers and saints of God that have passed over this river before thee (I mean the river dividing between god's service and the world) do affirm of their own experience: and that is, that as soon as thou takest this work or resolution in hand, thou must expect great encounters, strong impediments, sharp contradictions, and fierce temptations: thou must expect assaults, combats, and open war within 
Cyp. li. r. ep 1.  thyself. This S. Cyprian, S. Austen, S. Gregory, and S. Barnard do affirm upon their 
Aug. li 〈◊〉 doct. c. 23  own proof. This do cyril and Origen 
Greg. li.  show in divers places at large. This doth S. 
Mor. 4. c. 24. li 32. cap. 18.  Hilary prove both by reasons and examples. This doth the scripture itself forewarn 
Barn. in psa. 90.  thee of: saying, My son when thou art to come to the service of God, stand fast 
Cyr li. de orat.  in justice and in fear, and prepare thy mind unto temptation. And the reason of this is, for that 
Orig. ho. 3. in Exo. & 9 in levit.. & 11. in joshua.  the devil possessing quietly thy soul before, lay still, and sought only means to cotent the same, by putting in new and new delights and pleasures of the flesh. But when 
Hill in psa. 118.  he seethe thou offerest to go from him: he 
Eccle. 2.  beginneth straight to rage, and to move sedition within thee, & to toss up and down both heaven and earth, before he will lose his kingdom in thy soul. This is evident by the example of him whom Christ, coming down from the hill, after his transfiguration, delivered from a deaf and dumb 
Marc. 9  spirit. For albeit this devil would seem neither to hear nor speak, while he possessed that body quietly: yet when Christ commanded him to go out: he both heard and cried out, and did so tear and rend that poor body, before he departed, as all the standers by thought it in deed to be dead. This also in figure was showed, by the story of Laban, who never persecuted his son in 
Gen. 31.  law jacob, until he would departed from him. And yet more was this expressed in the doings of Pharaoh, who after once he perceived that the people of Israel meant to depart his kingdom, never ceased grievously 
Exod 5.  to afflict them (as Moses testifieth) until God had utterly delivered them out of his hands, with the ruin and destruction of all their enemies. Which event all the holy doctors and saints in gods church, have expounded to be a playnfigure of the delivery of souls from the tyranny of the devil  
And now if thou wouldest have a lively example of all this that I have said before, I could allege thee many: but for brevities 
The eonuersion of S. 〈◊〉  sake, one only of S. Austin's conversion shall suffice, testified by himself in his books of confessio. It is a marvelous example, and containeth many most notable & comfortable points. And surely whosoever shall but read the whole at large, especially in his sixth, seventh and eight books, of his confessions, shall greatly be moved and instructed thereby. And I beseech the reader that understandeth the latin tongue, to view over at least but certain chapters of the eigthe book, where this Saints final conversion (after infinite combats) is recounted. It were too long to repeat all here, though I deed it be such matter, as no man could ever be weary to hear it. There he showeth, how he was tossed and tumbled in this conflict between the flesh and the spirit: between God drawing on one side, and the world, the flesh, and the devil holding back on the 
Li. 8. con sess. c. 1. & 2.  other part. He went to Simplicianus a learned old man & devout Christian: he went 〈◊〉 Ambrose bishop of Milan. And after his conference with them, he was more troubled than before. He consulted with his companions Nebridius and Alipius: but all would not ease him. One day after dinner there 
Cap. 6.  came into his house, a Christian courtier and captain named Potinian: and finding by chance S. Paul's epistles upon the board, where Austen & his fellows were at play: by occasion thereof fell into talk of spiritual matters: & among other things, to recite unto than the life of S. Anthony, the monk of Egypt, and the infinite virtues and miracles of the same, which he had found in a book among Christianes', a little before, and thereby was himself converted to Christianity. Which story after Austen had heard: as also, that there was a monastery of those monks, without the walls of Milan, 
A monastery of monks at millae before S. Austens time.  (in which City this happened) nourished by S. Ambrose, the bishop, (whereof Austen before this, knew nothing:) he was much more afflicted than before: and after Potinian was departed, withdraweing himself a side, 
Cap. 7.  had a most terrible combat with himself: 
whereof he writeth thus. What did I not say against myself in this conflict? how did I beat and whip my own soul, to make her follow thee (o lord?) But she held back: she refused, and excused herself: and when all her arguments were convicted, she remained trembling and fearing as death to be restrained from her lose custom of sin: whereby she consumed herself even unto death.  After this he went into a garden 
Cap. 8.  with Alipius, his companion: and there cried out unto him. Quid hoc est? quid patimur? surgunt indocti & caelum rapiunt, & nos cum doctrinis nostris sine 〈◊〉, ecce ubi volutamur in carne & sanguine. 
What is this? (Alipius) what suffer we under the tyranny of sin? unlearned men (such as Anthony and other) do take heaven by violence: and we with all our learning, without hearts, behold, how we lie groveling in flesh and blood?  And he goeth forward in that place, showing the wonderful and almost incredible tribulations that he had in this fight, that day. After this, he went further into an orchard: and there he had yet a greater conflict. For 
Mark this gentle reader  there, all his pleasures passed represented themselves before his eyes, saying? 
Demities ne nos, & a momento isto non eximus tecum ultra in aeternum? etc. What, wilt thou depart from us? and shall not we be with thee, no more for ever, after this moment? shall it not be lawful for the todoe this & that, no more hereafter? And then (sayeth S. Austen.) O Lord, turn from the mind of thy servant, to think of that, which they objected to my soul. What filth, what shameful pleasures did they lay before mine eyes!  At length he sayeth 
Cap. 〈◊〉  that after long and tedious combats marvelous tempest of weeping came upon him: and being not able to resist, he ran away from Alipius, & cast himself, on the ground under a fig tree, and gave full scoop unto his eyes, which brought forth presently whole floods of tears. Which after they were a little passed over: he began to speak to 
Li. 8. c. 〈◊〉  God in this sort: 
Et tis domine, usquequo? quam diu? quam diu, cras, & cras? quare non modo? quare non hac hora finis est turpitudinis meae? O Lord, how long wilt thou suffer me thus? how long, how long, shall I say to morrow, to morrow? why should I not do it now? why should there not be an end of my filthy life, even at this hour?  And after this followeth his final and miraculous conversion, together with the conversion of Alipius, his companion: which because it is set down briefly by himself: I will recite his own words, which are, as followeth immediately upon those that went before,  
I did talk this to God, and did weep 
S. Austin's final conversion by a voice from heaven.  most bitterly, with a deep contrition of my heart & behold, I heard a voice, as if it had been of a boy or maid singing fro some house by, and often repeating, take up, and read: take up and reae: 
And straight ways; I changing my countenance, began to think most earnestly with myself, whether children were wont to sing any such thing, in any kind of game that they used: but I could never remember, that I had heard any such thing before. Wherefore repressing the force of my tears: I rose up, interpreting no other thing, but that this voice came from heaven, to bid me open the book that I had with me (which was S. Paul's epistles) & to read the first chapter that I should find. For I had heard before of S. Anthonye, how he 
S Anthony's conversion.  was admonished to his conversion, by hearing a sentence of the gospel, which wasredde, when he by chance came into the church, 
Athanasiusin vita Antonii.  and the sentence was: Go and sell all thou hast, and give to the poor, and thou shalt have a treasure in heaven, and come and follow me. Which 
Mat. 19  saying S. Anthony taking as spoken to him in particular: was presently converted to thee (o lord) Wherefore I went in haste to the place where Alipius sat, for that I lad left my book there when I departed. I snatched it up, and opened it, & red in silence the first chapter that offered itself unto my eyes: & therein were these words: Not in banquetings, or in drunkenness: not in wantonness, and chamber 
Rom. 13.  works: not in contention and emulation: but do you put on our Lord jesus Christ. and do you not perform the providence of flesh, in concupiscences.  
Further than this sentence I would not read: neither was it needful. For presently with the end of this sentence, as if the light of security had been poured into my heart: all the darkness of my doutfullnes fled away. Where upon, putting in my finger, or some other sign, (which now I remember not,) upon the place: I closed the book, and with a quiet countenance opened the whole matter to Alipius. And he by this means, uttered also that which now wrought in him, (which I before knew not:) he desired that he might see what I had red: & I showed him. He marked it all, and went further also than I had red. For it followed in S. Paul, (which I knew not) take unto you him, that is 
Rom. 14  yet weak in faith. Which saying, Alipius applied unto himself, & opened his whole state of doutefulnes, unto me. But by this ad monition of S. Paul, he was established, & was joined to me in my good purpose, but yet calmelie, and without any troublesome cunctation, according to his nature and manners, whereby he differed always greatly from me, in the better part.  
After this we went in together, to my 
* Her name was monica, a very holy we man as he showeth Li. 9 c. 9 10. 11. 12. 13.  more there: we tell her the matter: she rejoiceth: we recite unto her the whole order of the thing: she exulteth and triumpheth, & blesseth thee (o Lord, which art more strong & liberal than we can ask or understand,) for that sue saw now, much more granted to her from thee, touching me, than she was wont to ask with her pitiful and lamentable sighs. For thou. hadst so converted me now to thee, that I neither sought for wife, nor any other hope at all, of this world: living and abiding in that 
* This was the religious rule of monastical life which S. Austen after pro fessed. pos sid. in vita Augu.  rule of faith, in which thou didst reveal me unto her, so many years before. And so thou didst turn her sorrow now, into more abundant joy, than she could wish: and into much more dear and chaste joy, than she could require, by my children, her nepheves, if I had taken wife. O Lord, I am thy servant, I am now thy servant, & child of thy handmaid: thou hast broken my chains, and I will sacrifice to thee therefore, a sacrifice of praise. Let my heart and tongue praise the: and let my bones say to thee. O Lord, who is like unto thee? Let them say it (o Lord,) and do thou answer, (I beseech thee,) and say to my soul: I am thy salvation.  Hither to are S. Austin's words. 
Annotations upon this conversion.   
In this marvelous example of this famous man's conversion, there be divers things to be noted, both for our comfort, and also for our instruction. First is to be marked, the great conflict he had with his ghostelye enemy, before he could get out of his possession and dominion: which was so much the more (no doubt:) for that he was to be so great a pillar afterward in gods church. And we see, Alipius found not so great resistance: for that the enemy saw there was much less in him, to hurt his kingdom, than in Austen: which ought greatly to animate them, that feel great resistance, and 
Those that are to be best men. have great test conflict in their conversion.  strong temptations, against their vocation, assuring themselves that this is a sign, of more grace and favour, if they manfully go through. So was S. Paul called (as we read) most violently, being stricken down to the ground, and made blind by Christ, before his conversion: for that he was a chosen 
Act. 9  vessel, to bear Christ's name unto the gentiles.  
secondly is to be noted, that although this man had most strong passions, before his conversion, and that in the greatest, and most incurable diseases, which commonly afflict worldly men: as in ambition, covetousness, and sins of the flesh, (as himself 
Li. 6. c. 6. & 15.  before confesseth:) which maladies possessed him so strongly in deed, as he thought it unpossible (before his conversion,) ever to subdue & conquer the same: yet afterward, he proved the contrary, by the help of gods omnipotent grace. thirdly also is to be noted, that he had not only the victory over these passions, but also found great sweetness in the way of virtuous life. For a little after his conversion, he writeth thus: 
I could not be satisfied (o Lord) in those days, with the 
Li. 9 c. 6.  marvelous sweetness which thou gavest me. how much did I weep in thy hymns and canticles, being vehemently stirred up with the voices of thy church, singing most sweetly? Those voices did run into my ears, and thy truth did melt into my heart, and thence did boil out an affection of piety, and made tears to run from me, & I was in most happy state with them.   
Fourethlie is to be noted for our instruction 
S. Austin's diligence intryeing owc his vocation.  and imitation, the behaviour of this man about his vocation First in searching and tryeing out the same, by his repair to S. Ambrose, Simplicianus, and others: by reading of good books, frequenting of good company, & the like: which thou oughtest alsc (good reader) to do when thou feelest thyself inwardly moved: and not to lie dead, as many are wont, resisting openly the holy ghost, with all his good motions, and not so much as once to give ear to the knocking of Christ at the door of their consciences. 
Apoc. 3.  Moreover, S. Austen (as we see) refused not the means to know his vocation, but prayed, wept, and often retired him self alone from company to talk with God, in that matter. Which many of us will never do: but rather do detest and fly all means that may bring us in to those cogitations of our conversion. Finally, S. Austen, after he had once seen clearly the will and pleasure of God: made no more stay of the matter, but brack of strongly from all the world and vanities thereof: gave over his rhetoric lecture at Milan: left all hope of 
Li. 9 c. 2.  promotion in the court: and betook himself to serve God throughlie: and therefore, no marvel, if he received so great consolation and advancement from God afterward, as to be so worthy a member in his church. Which example is to be followed of all them that desire perfection, so farforth as each man's condition and state of life permitteth.  
And here by this occasion I may not 
Violence to beused at the be gynning of our conversion.  let pass to advertise thee (good reader) and also by S. Austin's example to forewarn thee, that who soever meaneth to make this resolution throughlie, must use some violence at the beginning. For as a fire, if you rush in upon it with force, is easily put out: but if you deal softly, putting in one hand after an other, you may rather hurt yourself than extinguish the same: so is it with our passions, who require manhood and courage for a time, at the beginning. Which who soever shall use (together with the other means set down in the second book of this treatise:) he shall most certainly find that thing easy, which now he thinketh heavy: and that most sweet, which now he esteemeth so unsavoury. For proof whereof, as also for conclusion of this chapter, I will allege a short discourse out of S. Barnard: who after his fashion, proveth the same most fyttlie out of the scriptures.  
Christ sayeth unto us: take my yoke, you 
Bernard. in verba Euangelii: ecce nos reliquimus omnia.  shall find rest. This is a marvelous novelty, but that it cometh from him which maketh all things new. He that taketh up a yoke, findeth rest: he that leaveth all, findeth a hundred times so much. 
He knew well this (I mean that man according to the heart of God) which 
Psal. 〈◊〉.  said in his Psalm: Doth the seat of iniquity cleave to thee (o lord (which faignest a labour in thy commandment? is not this a feigned labour (dear brethren) in a commandment (I mean) a light burden, a sweet yoke, an anointed cross? so in old time 
Gen. 22.  he said to Abraham, take thy son Isaac, whome thou lovest, and offer him to me in sacrifice. This was a feigned labour in a commandment. For Isaac being offered, he was not killed, but sanctified thereby. Thou therefore, if thou hear the voice of God within thy heart, willing thee to offer up Isaac (which signifieth joy or laughter): fear not to obey it faithefullye, and constantly: what so ever thy corrupt affection judgeth of the matter, be thou secure: Not Isaac, but the Ram shall die for it: Thy Joy shall not perish, but thy stubburnes onclie, whose horns are entangled with thorns, and can not be in thee, without the prickings of anxiety. Thy lord doth but tempt the, as he did Abraham, to see what thou wilt do. Isaac (that is thy joy in this life) shall not die, as thou imaginest, but shall live: one ie he must be lifted up, upon the wood, to the end, thy joy may be on high, and that thou mayest glory, not in thy own flesh, but only in the cross of thy lord, by whom thyself also art crucified: crucified, 
Gall. 3.  (I say) but crucified to the world: forunto God thou livest still, and that much more, than thou didst before.    

Of the second impediment, which is persecution, affliction, and tribulation, whereby many men are kept from the service of God.  
CHAP. II.  
MAny there are in the world abroad who: either upon these considerations before laid down: or for that, they see some good men to live as merrily as themselves are content to yield this much, that in very deed they esteem vertouse life to be pleasant enough, to such as are once entered in thereunto. And that in good sooth, for their own parts, they could be content to follow the fame, if they might do it with quiet and peace of all hands: Marry to request them unto it in such time or place, or with such order and circumstances, as tribulation, affliction, or persecution may fall upon them, for the same: they think it a matter unreasonable, to be demanded, and themselves very excusable, both before God, and man, for refusing it. But this excuse is no better, than the other going before, of the pretended difficulty: for that it standeth upon a false ground, as also upon an unjust illation, made upon that ground. The ground is this, that a man may, live virtuously, and serve God truly, with all worldly ease, and without any affliction, tribulation, or persecution: which is false. For that, albeit external contradictions and persecutions be more in one time than in an other: more in this place, than in that: yet can there not be any time or place without some, both external & internal. Which although (as I have showed before) in respect of the manifold helps and consolations sent from God in counterpoyze of the same, they seem not heavy nor unpleasant unto the godly: yet are they in themselves both great and weighty, as would appear if they fell upon the wicked and impatient. secondly, the illation made upon this ground, is unjust: for that it allegeth tribulation, as a sufficient reason to abandon gods service, which God himself hath ordained for a mean to the contrary effect: that is, to draw men thereby 
four points to be have dled in this chapter.  unto his service. For better declaration whereof (the matter being of very great importance) I will handle in this chapter, these four points. First, whether it be ordinary for all that must be saved, to suffer some kind of 
1.  persecution, tribulation or affliction? that is whether this be appointed an ordinary means of man's salvation in this life or no? secondly, 
2  what are the causes why God (loving us as he do the) would choose and appoint these means of our salvation? thirdly, what 
3  principal reasons of comfort, a man may have in tribulation? Fowerthlie, what is required 
4  at his hands in that state? which four points, being declared, I doubt not but great light shall appear 〈◊〉 this whole matter, which seemeth to flesne and blood to be so full of darkness and improbabilities.  
And touching the first, there needeth 
1. Whether all good men must suf far tiibulation or no.  little proof: for that Christ himself sayeth to his Disciples, and by them to all other his servants: In mundo pressuram sustinebitis. In the world you shall sustain affliction: And in an other place: In your patience shall you possess your souls: That is, by suffering patiently in 
joh. 26.  adversities: which S. Paul yet utrereth more playnelie when he sayeth: 
All those that will 
Luc. 11.  live godly in jesus Christ, shall suffer persecution.  If all, than none can be excepted. And to signify 
2. Ti. 3.  yet further the necessity of this matter, both Paul and Barnabas also did teach (as S. Luke reporteth) that we of necessity must 
Act. 14.  enter into the kingdom of god, by many tribulations: using the word oportet, which signifieth a certain necessity. And Christ himself yet more revealeth this secret, when he 
Apo. 3.  sayeth to S. john Evangelist, that he chastyneth all those whome he loveth: Which words S. Paul as it were expounding to the hebrews 
Heb. 12.  sayeth, flagellat omnem filium quem recipit. He whippeth every child whom he receiveth. And S. Paul urgeth this matter so far in that place, as he affirmeth plainly all those 
Ver. 8.  to be bastards, and no children of God, which are not afflicted by him in this life. The same position he holdeth to Timothy: Sisuftinemus & conregnabimus. 
If we suffer 
2. Ti. 2.  with Christ, we shall reign with Christ, and no otherwise.  Wherein also concurreth holy David, when be sayeth, Multae tribulationer 
Psa. 33.  〈◊〉: The just are appointed to many tribulations.  
The same might be proved by many other means, as by that, Christ sayeth. He came not 
Mat. 10.  to bring peace, but the sword into the uvoorld. Also by that S. Paul saith. That no man can be 
2. Tim. 2  crowned except he fight lawfully. But how can we fight, if we have no enemy to oppugn us? The same signifieth Christ in the apocalypse, 
Ca & 3.  when he repeateth so often, that heaven is only for him that conquereth. The very same is signified by the ship, where into 
Matt. 8.  Christ entered with his disciples, which was tossed and tumbled, as if it would have been drowned: this (I say) by all the ancient father's exposition, was a figure of the troubles and afflictions, that all those should suffer, which do row in the same ship with Christ our saviour. The same also is proved 
job. 7.  by that, the life of man is called a warfare upon earth: and by that, he is appointed to 
job. 5.  labour & travail, while he is here: also by that, his life is replenished with many miseries, 
job. 13.  even by the appointment of God after man's fall: The same also is showed by that, that God hath appointed every man to pass through the pains of death, before he come to joy: Also, by the infinite contradictions and tribulations, both within and without, left unto man in this life: as for example, within, are the rebellions of his concupiscence and other miseries of his mind, wherewith he hath continually to make war, if he will save his soul. Without, are the world, and the devil, which do never cease to assault him, now by fair means, & now by foul: now by flattery, & now by threats: now alluring by pleasure and promotion, now terrifieinge by affliction and persecution: Against all which the good Christian hath to resist manfully, or else he loseth the crown of his eternal salvation.  
The very same also may beshewed by 
The example of saints.  the examples of all the most renowned saints, from the begyning: who were not only assaulted internally with the rebellion of their own flesh: but also persecuted and afflicted outwardly: thereby to confirm more many festlye this purpose of God. As we see in Abel, persecuted and slain by 
Gene. 4.  his own brother, as soon as ever he began to serve God: Also in Abraham, afflicted diversly after he was once chosen by God: & 
Gen. 22.  moste of all by making him yield to the killing of his own dear and only child: 
judit. 8.  Of the same cup drank all his children & posterity that succeeded him, in god's favour: as Isaac, jacob, joseph, Moses, and all the prophets: of which Christ himself giveth testimony, how their blood was shed 
Ma. 5. 23  most cruelly by the world: the affliction also 
Luc. 13.  of job is wonderful, seeing the scripture affirmeth it to have come upon him by gods special 
job. 1.  appointment, he being a most just man: But yet more wonderful was the affliction of holy Tobias, who among other calamities, 
Tob. 2.  was stricken blind by the falling down of swallows dung into his eyes: of which the Angel Raphael told him afterward: Because thou were a man grateful to God, it uvas 
Tob 12.  of necessity that this tentation should prove thee. Behold the necessity of afflictions to good men. I might add to this, the example of David and others: but that S. Paul giveth a general testimony of all the saints of the old 
Heb. 11.  testamét, saying: That some were racked, some reproached, some whipped, some chained, some imprisoned: other were stoned, cut in pieces, rempted, & slain with the sword: some went about in hear cloth, in skins of goats, in great need, pressed & afflicted: wandering and hiding themselves in wildernesses, in hills, in caves, and holes under ground, the world not being worthy of them. Of all which he pronounceth this comfortable sentence, to be noted of all men: Non suscipientes redemptionem, ut meliorem invenirent resurrectionem: 
That is, God would not deliver them from these afflictions in this life, to the end their resurrection & reward in the life to come might be more glorious.  And this of the saints of the old testament.  
But now in the new testament, founded expressly upon the cross, the matter standeth much more plain, & that with great reason. 
Luc. 24.  For if Christ could not go into this glory, but by suffering, as the scripture sayeth: then by the most reasonable rule of Christ affirming, that the servant hath not privilege above 
Mat. 10.  his master: It must needs follow, that all have 
Luc. 6.  to drink of Christ's cup, which are appointed 
Mat. 10.  to be partakers of his glory. And for proof hereof, look upon the dearest frenendes that ever Christ had in this life, and see whether they had part thereof or no? Of his mother, old Simeon prophesied and told her at 
Luc. 2.  the beginning, that the suuoorde of tribulations should pass her heart, signifying thereby, the extreme afflictions that she felt afterward in the death of her son, and other miseries heaped upon her. Of the Apostles it is evident, that beside all the labours, travails, needs, sufferings, persecutions and calamities ' which were infinite, and in man's sight intolerable, (if we believe S. Paul recounting the 
1. Cor. 4  same:) beside all this (I say) God would not 
2. Cor. 4  be satisfied, except he had their blood also: 
6. 11. 12.  and so we see that he suffered none of the 
Act. 20.  to die naturally, but only S. john by a special 
Rom. 8.  privilege by name granted him from 
joh. 21.  Christ: albeit if we consider what john also suffered in so long a life as he lived, being banished by domitian to pathmos: and at an other time, thrust into a ton of heat oil 
〈◊〉. de prescrip. hereti.  at Rome (as Tertulian and S. Jerome do report:) we shall see that his part was no less 
jerom. li. contr. javin.  than others. in this cup of his master. I might reckon up here infinite other examples: but it needeth not: for it may suffice, that Christ 
Mat. 10.  hath given this general rule in the new testament: He that taketh not up his cross and followeth me, is not worthy of me. By which, is resolved plainly, that there is no salvation now to be had, but only for them that take up (that is do bear willingly) their proper crosses, and therewith do follow their captain, walking on with his cross on his shoulders before them.  
But here perhaps some man may 
An objection answered.  say: if this be so, that no man can be saved without a cross: that is, without affliction, and tribulation: how do all those that live in peaceable times and places, where no persecution is, no trouble, no affliction, or tribulation? To which I answer, first, that if there were any such time or place: the men living therein should be in great danger, according to the saying of the prophet, they are 
Psal. 72.  not in the labour of other men, nor yet whipped and punished as others are. And therefore pride possessed them, and they were covered with iniquity and impiety: and their iniquity proceeded of their fatness, or abundance. Beside this, though men suffered nothing in this life, yet (as saint Austen largely proveth:) if they died out of the state of mortal sin: they might be saved 
In ps. 73. & de vera & falsa penitentia c. 18.  by suffering the purging fire in the next, according to the saying of Saint Paul: that such as build not gold, or silver upon the foundation, but wood, straw, or stubble: 
shall 
1. Cor. 3.  receive damage thereof at the day of our Lord, to be revealed in fire: but yet by that fire they shall be saved.  Second: ie, I answer, that there is no such time & place so void of tribulation, but that there is always a cross to be found, for them that will take it up. For either is there poverty, sickness, slander, enmity, injury, contradiction, or some like affliction offered continually. For that, those men never want in the world, whereof the prophet said: These that do render evil 
Psal. 37.  for good, did detract from me, for that I folouved goodness. At the leastwise, there never want those domestical enemies, of which Christ 
Matt. 7.  speaketh: I mean, either our kindred & carnal friends, which commonly resist us, if we begin once throughlie to serve God: or else our own disordinate affections, which are the most perilous enemies of all: for that they make us war upon our own ground. Again, there never want the temptations of the world and devil: the resisting whereof is much more difficult in time 
Time of peace more dangerous than of persecution.  of peace and wealth, than in time of external affliction and persecution: for that these enemies are stronger in flattery, than in force: which a godly father expresseth by this parable: The sun & wind (sayeth he) agreed one day to prove their several strengths 
A parable.  in taking a cloak from a wayesaring man. And in the forenoon, the wind used all violence that he could to blow of the said cloak: But the more he blewe, the more fast held the travailer his clock, and gathered it more closely about him. At after noon the sun sent forth her pleasant beams, and by little and little so entered into this man, as he caused him to yield and put of, not only his cloak, but also his cote. Whereby is proved (sayeth this father) that the alluremetes of pleasure are more strong, and harder to be resisted, than the violence of persecution. The like is showed by the example of David, 
2. Rc. 〈◊〉  who resisted easily many assaults of adversity: but yet fell dangerously in time of prosperity. Whereby appeareth that virtuous men have no less war in time of peace, than in time of persecution: Nor ever wanteth there occasion of bearing the cross, & suffering affliction, to him that will accept of the same. And this may suffice for this first point, to prove that every man must enter into heaven by tribulation as S. Paul sayeth. 
2. The cause why God sendeth affliction to the god lie.   
Touching the second, why God would have this matter so: it were sufficient to answer, that it pleased him best so, without seeking any further reason of his meaning herein: even as it pleased him, without all reason in our sight, to abase his son so much, as to send him hither into this world to suffer and die for us: Or if we will needs have a reason hereof: this one might be sufficient for all: that saying we look for so great a glory as we do: we should labour a little first for the same, and so show ourselves worthy of god's favour, and exaltation. But yet, for that it hath pleased his divine majesty, not only to open unto us his will and determination for our suffering in this life: but also divers reasons of his most holy purpose & pleasure therein, for our further encouragement and consolation which do suffer: I will in this place repeat some of the same, for declaration of his exceeding great love, and fatherly care towards us. 
1. Increase of glory   
The first cause then, and the most principal, is to increase thereby our merit & glory in the life to come. For having appointed by his eternal wisdom and justice, that none shall be crowned there, but according to the 
2. Tim. 2  measure of his fight in this world: the more 
Apoc. 2.  and greater combats that he giveth (together with sufficient grace to overcome therein:) the greater crown of glory prepareth he for us at our resurrection. This cause toucheth 
Heb. 11.  S. Paul in the words before alleged of the saints of the old testament: 
to wit, that they received no redemption from their miseries in this world, to the end they might find a better resurrection in the world to come.  This also meant Christ expressly when 
Mat. 5.  he said: Happy are they which suffer persecution, for theirs is the kingdom of heaven: happy are you when men speak evil, and persecute you etc. rejoice and be glad (I say,) for that your reward is great in heaven. Hither also do appertain all those promises: of gaining life by 
Mat. 10.  losing life: of, receiving a hundred for one, and 
Mat. 19  the like. Hear hence do proceed all those 
Esa. 56.  large promises to virginity, and chastity: & 
Mat. 19  to such as geld themselves for the kingdom 
1. Cor. 7.  of heaven: to voluntary poverty, and to the 
Psal. 67.  renowncing of our own will by obedience. 
Mat. 19  All which are great conflicts against the 
Luc. 12.  flesh, woorld, and our own sensuality, and 
Pro. 21  can not be performed but by sufferings and 
Luc. 9  affliction. Finally S. Paul declareth this matter 
2. Cor. 4.  fully, when he sayeth: that a little and short tribulation in this life worketh a weight of glory above all measure in the height of heaven.  
The second cause why God appointed 
2 Hate of the world.  this is to draw us thereby from the love of the world, his professed enemy: as in the next chapter shallbe showed at large. This cause S. Paul uttereth in these words: We are punished 
1. Co. 11.  of God, to the end we should not be damned with this world. Even then, as a Nurse, that to wean her child from the liking of her milk, doth anoint her teat with Aloes, or some other such bitter thing: so our merciful father, that would retire us from the love of worldly delights, whereby infinite men do perish daily, useth to send tribulation: which of all other things hath most force to work that effect: as we see in the example of the prodigal son, who could by no means be stayed from his pleasures, 
Luc. 15.  but onelyeby affliction.  
thirdly, God useth tribulation as a most 
3. Amedicin to cure our diseases.  present and sovereign medicine to heal us of many diseases, otherwise almost incurable. As first of a certain blindness, and careless negligence in our estate, contracted by wealth, and prosperity. In which sense the scripture sayeth, that affliction giveth understanding. 
Eccl. 28.  And the wise man affirmeth, that 
Pro. 29.  the rod bringeth uvisdome. This was showed in figure, when the sight of Toby was restored 
Tob. 12.  by the bitter gall of a fish. And we have clear examples in Nabuchadonasar, Saul, 
Dan. 4.  Antiochus, and Manasses: all which came to 
2. Mac. 9  see their own faults by tribulation, which 
2. Paral.  they would never have done in time of prosperity. 
33.  The like we read of the brethren of joseph, who falling some affliction in Egypt, presently entered into their own conscience, and said: We suffer those things 
Gen. 42.  worthily, for that we sinned against our brother. And as tribulation bringeth this light, whereby we see our own defects: so helpeth it greatly to remove and cure the same: wherein it may be well likened unto the rod of Moses. For as that rod striking the hard rocks, hrought forth water, as 
Exo. 17.  the scripture saith: so, this rod of affliction 
Deut. 8.  falling upon stony hearted sinners mollyfyeth 
Psal. 77.  them to contrition, and often times bringeth forth the floods of tears to 
Tob. 3.  repentance. In respect whereof, holy Tobye sayeth to God: In time of tribulation thou forgivest sins. And for like effect, it is compared 
job. 23.  also to a file of iron which taketh away 
Prou. 17.  the rust of the soul: Also to a purgation that 
Eccle. 2.  driveth out corrupt humours: And finally to 
Esa. 1.  a gold smiths fire which consumeth away 
jer. 9  the refuse metals, and fineth the gold to his perfection. I will try thee by fire to the quick (sayeth God to a sinner by Esay the prophet) and I will take away all thy tin, and refuse metal. And again by jeremy, I will melt them, and try them by fire. This he meant of the fire of tribulation, whose property is (according as the scripture saith) to purge and fine the soul, as fire purgeth and 
Sap. 3.  fineth gold in the furnace. For besides the 
Zach. 13.  purging and removing of greater sins, by consideration, and contrition (which tribulation worketh, as hath been showed: it purgeth also the rust of infinite evil passions, appetites, and humours in man: as the humour of pride, of vain glory, of sloth, of choler, of delicate nysenes, and a thousand more, which prosperity engendereth in us. 
This God declareth by the prophet Ezechiel, saying, 
Ezec. 24  of a rusty soul: put her naked upon the hoot cools, and let her heat there, until her brass be melted from her, and until her corruption be burned out, and her rust consumed. There hath been much labour and sweat taken about her, & yet her over much rust is not gone out of her.  This also 
job. 33.  signifieth holy job, when having said, that God instructeth a man by discipline (or correction) to the end he may turn him from the things that he hath done, and deliver him from pride: (which is understood of his sinful acts,) he addeth a little after, the manner of this purgation, saying, his flesh being consumed by punishments, let him return again to the days 
Ver. 25.  of his youth: That is, all his fleshly humours and passions being now consumed by punishments and tribulations, let him begin to live again in such purity of soul, as he did at the beginning of his youth, before he had contracted these evil humours & diseases.  
Nether only is tribulation a strong medicine to heal sin: and to purge away the 
4. A preservative.  refuse metals in us of brass, tin, iron, lead, and dross, as God by Ezechiel sayeth: 
Eze. 22.  but also a most excellent preservative against sin for the time to come: According as good king David said, the discipline (o Lord) hath 
Psal. 17.  corrected me for evermore: That is, it hath made me wary, and wachefull, not to commit sin again, according as the scripture sayeth in an other place: A grievous infirmity or affliction 
Eccl. 31.  maketh the foul sober: For which cause the prophet jeremy calleth tribulation, virgam 
jere. 1.  vigilantem: A wachefull rod: that is, (as S. Jerome expoundeth it) a rod that maketh a man wachefull. The same signified God, 
Ose. 2.  when he said by Ose the prophet: I uvil hedge in thy way with thorns: That is, I will so close thy life on every side with the remembrance and fear of affliction, that thou shalt not dare to tread awry, lest thou tread upon a thorn. All which good David expresseth 
Psal. 18.  of himself in these words: 
before I was humbled and brought low by affliction, I did sin and offend the (o Lord:) but after that time, I have kept thy commandments.   
Of this also appeareth an other cause, 
5. A prevetion of the punishment in purgatory.  why God afflicteth his elect in this life: and that is, to prevent his justice upon them, in the world to come. I mean that justice, which otherwise remaineth to be executed upon every one after their departure hence in that most grievous fire, whereof I spoke before: touching which S. Barnard sayeth thus: Oh 
Ser. 55. in cantie.  would to God some man would now beforehand, provide for my head abundance of waters, and to mine eyes a fountain of tears: for so happily the burning fire should take no hold, where running tears had cleansed before. And the reason of this is, (as that holy man himself noteth after) for that God hath said by Naum the prophet, 
Naun. 1.  I have afflicted the once, and I will not affiicte thee again: there shall not come from me a double tribulation.  
Sixthelie, God sendeth tribulation upon 
6. To prove us.  his servants, to prove them thereby, whether they be fathefull and constant or no: That is, to make themselves and other men see and confess, how faithful or unfaithful they are. This in figure was signified, when Isaac 
Gen. 27.  would grope and touch his son jacob, before he would bless him. And this the scripture expresseth plainly, when talking of the tribulations laid upon Abraham, It addeth, tentavit deus Abraham: God tempted 
Gen. 22.  Abraham, by these means to prove him. And Moses said to the people of Israel: Thou shaltremembre how thy God led thee forty years 
Deut. 8.  about the desert to afflict thee, and tempt thee: to the end it might appear what was in thy heart: whether thou wouldest keep his comaundementes or no. And again, a few chapters after: Your God and Lord doth tempt you, to the end it 
Deu. 13.  may be manifest whether you love him or no, with all your heart and with all your soul. In which sense, also the scripture sayeth of Ezechias, after many praises given unto him, that God left him for a time to be tempted, that the thoughts of his heart might thereby be made manyseftie. And 
2. Paral.  that this is god's fashion towards all good 
32.  men, king David showeth in the person of all, when he sayeth, Thou hast proved us (o lord) thou hast examined us by fire: thou hast laid tribulation 
Psal. 63.  upon our backs, and hast brought men upon our heads. And yet how well he liked of this matter, he signifieth, when he calleth for more thereof in an other place: saying, Try 
Psa. 25.  me (o Lord) and tempt me: burn my reins and heart within me. That is, try me by the way of tribulation and persecution: search out the secrets of my heart and reins: let the world see whether I will stick to thee in adversity or no. Thus said that holy prophet, well knowing that which in an other place the holy ghost uttereth: that as the furnace trieth the potter's vessels, so tribulation 
Eccl. 27.  trieth men. For as the sound vessels only, do hold when they come to the furnace, and those which are crazed do break in pieces: so in time of tribulation & persecution, the virtuous only stand to it, and the counterfeit bewray themselves: according to the saying of Christ: In tempere tentationis 
Luc. 8.  recedunt: They depart from me in time of temptation.  
The seventh reason, why God layeth 
7. To make men run to God.  tribulation upon the virtuous is, thereby to make them run unto him for aid & help: even as the mother, to make her child more to love her, and to run unto her, procureth the same to be made afeard and terrified by others. This, God expresseth plainly by the prophet Ose, saying of those 
Ose. 11.  that he loved: I will draw them unto me, in the ropes of Adam, in the chains oflove, and will seem unto them as though I raised a yoke upon their jaw bones. By the ropes of Adam, he meaneth affliction, whereby he drew Adam to know himself: as also appeareth by that he addeth of the heavy yoke of tribulation, which he will lay upon the heads and faces of his servants, as chains of love, thereby to draw them unto him. This chain had 
Psal. 31.  drawn David unto him when he said, O lord thouv art my refuge from the tribulation of sinners. As also those whereof Esay sayeth, 
Esa. 26.  they sought the out (o lord) in their affliction. Also those of whom David said, Infirmities 
Psal. 15.  were multiplied upon them, and after that, they made haste to come. And God sayeth generally of all good men: They will rise betimes in the 
Ose. 6.  morning, and come to me in their tribulation. Wherefore holy king David desiring to do 
Psal. 82.  certain men good, and to win them to God, sayeth in one of his psalms: Fill their faces (o lord) with shame, and confusion, and then will they seek unto thy name. And this is true (as I said) in the elect and chosen servants of God: but in the reprobate, this rope draweth not, this yoke holdeth not, nor doth this chain of love win them unto God: whereof God himself complaineth, saying, 
jere. 2.  In vain have I strycken your children, for they have not received my discipline. And again the prophet jeremy sayeth of them to God, 
jere. 5.  thou hast crushed them and they have refused to receive thy discipline: they have hardened their faces even as a rock, and will not return to thee. Behold, they have rend the yoke, and broken the chains.  
Of this now enseveth an eigthe reason, 
8 To manifest gods power and love in delivering.  why God bringeth his servants into 〈◊〉: to wit, thereby to show his power and love in delivering them. For as in this world a princely mind desireth nothing more, than to have occasion whereby to show his ability and good will unto his dear friend: so God which hath all occasions in his own hands, & passeth all his creatures together in greatness of love and nobility of mind, worketh purposely divers occasions & opportunities, whereby to show & exercise the same. So he brought the three children into the burning furnace, thereby to show his power and love in delivering them. So he brought Daniel, into the lions den: Susanna, unto the point 
Dan. 3. 6. 13.  of death: job, into extreme misery: joseph, into prison: Tobye unto blindness: thereby 
job. 1. 2.  to show his power & love in their deliverance. 
Gen 31.  For this cause also did Christ suffer the 
Tob. 2. 12.  ship to be almost drowned, before he would awake: and S. Peter to be almost under 
Matt. 8.  water, before he would take him by the 
Mat. 14.  hand.  
And of this one reason, many other reasons 
9 The joy of delinerance.  and most comfortable causes do appear of gods dealing herein. As first, that we being delivered from our afflictions, might take more joy and delight thereof, than if we had never suffered the same. For as water is more grateful to the wayefayring man, after a long dryth: and a calm more pleasant unto passengers after a troublesome tempest: so is our delivery more sweet after persecution or tribulation: according as the scripture 
Eccle. 35  sayeth: Speciosa misericordia dei in tempore tribulationis: The mercy of God is beautiful & pleasant in time of tribulation. This signified also Christ, when he said, your sorrow shallbe 
joh. 16.  turned into joy: That is, you shall rejoice, that ever you were sorrowful. This had David proved when he said, thy rod (o Lord) and 
Psal. 22.  thy staff have comforted me: that is, I take great comfort that ever I was chastyned with them. 
Psal. 93.  And again, according to the multitude of my sorrows, thy consolations have made joyful my mind: That is, for every sorrow that I received in time of affliction, I receive now a consolation after my deliverance. And again, in an other plaee, I vuill exult and rejoice in thy mercy o Lord. And wherefore (good king) wilt 
Psal. 30.  thou so rejoice? it followeth immediately: For that thou hast respected my abasement, and hast delivered my foul from the necessity wherein soee was, nor hast not left me in the hands of mine enemy. This then, is one most gracious meaning of our loving and merciful father, in afflicting us for a tymee to the end, our joy may be the greater after our deliverance, as no doubt but it was, in all those whom I have named before, delivered by god's mercy: I mean, Abraham, joseph, Daniel, Sidrach, Misach, and Abdenago, Susanna, job, Thobias, peter and the rest: who took more joy after their deliverance, than if they had never been in affliction at all. When judith had 
judith. 6. 14. 15.  delivered Bethulia, and returned thither with Holofernes head: there was more hearty joy in that city, than ever there would have been, if it had not been in distress. When S. Peter was dolyvered out of prison 
Act. 12.  by the Angel: there was more joy for his deliverance in the church, then could have been, if he had never been in prison at all.  
Out of this great joy resulteth an other 
10. Thanks geviug for our deliverance.  effect of our tribulation, much pleasant to God, and comfortable to ourselves: and that is, a most hearty and earnest thanks giving to God for our deliverance: such as the prophet used when he said, after his deliverance: I for my part will sing of thy strength, and will 
Psal. 58.  exalt thy merice betimes in the morning for that thou hast been my aider and refuge, in the day of my tribulation. Such hearty thanks & praise did the children of Israel yield to God for their deliverance, when they were passed over the read sea, in that notable song of theirs, which beginneth Cantemus domino: 
Exo. 15.  And is registered by Moses in Exodus. From 
1. Re. 2.  like hearty affect came also those songs of 
judic. 5.  Anna, Deborah, and judith, mowed thereunto 
judi. 12.  by the remembrance of their afflictions past. And finally, this is one of the chiefest things that God esteemeth & desireth at our hands: as he testifieth by the prophet, saying, call 
Psal. 49.  upon me in the day of tribulation: I will deliver thee, and thou shall honour me.  
Besides all these, God hath yet further 
11. Emboldening us in gods service.  reasons of layeing persecution upon us: as for example: for that by suffering, and perceiving in deed gods assistance and consolation therein, we come to be so hardy, bold, and constant in his service, as nothing afterward can dismay us: even as Moses, though 
Exo. 4.  he were first a feared of the serpent made of his rod, & fled away from it: yet, after by gods commandment he had once taken it by the tail, he feared it no more. 
This the 
Psal. 45  prophet David expresseth notably, when he sayeth: God hath been our refuge, & strength, and helper in our great tribulations: and therefore we will not fear if the whole earth should be troubled, & the mountains cast into the midst of the sea.  what greater confidence can be imagined than this?  
Again, by persecution & affliction God 
12. The exercise of all the virtues. Faith.  bringeth his children to the exercise & perfect possession of all the virtues belonging to a Christian man. As for example, faith is exercised in time of tribulation, in considering the causes of gods permission, & believing moste assuredly the promises he hath made for our deliverance. Hope is exercised in conceiving 
Hope.  & assuring herself of the reward promised to them that suffer patiently. Charity 
Charity  is exercised, in considering the love of Christ suffering for us, and thereby provoketh the afflicted to suffer again for him. Obedience 
Obedience.  is exercised in conforming our wills to the will of Christ. Patience, in bearing 
Patience Humility.  quietly. Humility, in abasing ourselves in the sight of God. And so likewise all other virtues, belonging to a good Christian, are stirred up, exercised, confirmed, strengthened, & established in man by tribulation, according to the saying of S. Peter: God shall make 
1. Pet. 5.  perfect, confirm, and establish those, which have suffered a little for his name.  
Finally, gods meaning is by layeing persecution 
13. To make us like unto Christ. Esa. 53.  and affliction, upon us, to make us perfect Christians: that is like unto Christ our captain, whom the prophet calleth Virum dolorum, & scientem infirmitatem: 
A man of sorrows, and one that had tasted of all manner of infirmities:  thereby to receive the more glory at his return to heaven, and to make more glorious all those, that will take his part therein. To speak in one word: God 
Cracified Christians.  would make us by tribulation crucified Christians: Which is the most honourable title that can be given unto a creature: crucified (I say) and mortified to the vanities of this world: to the flesh: and to our own concupiscence and carnal desires: but quick & full of all lively spirit, to virtue, godliness, & devotion. This is the heavenly meaning of our Sovereign Lord and God, in sending us persecution, tribulation, & affliction: in respect whereof holy job doubteth not to say: Blessed is the man that is afflicted by God. And 
job. 5.  Christ himself yet more expressly: Happy 
Matt. 5.  are they which suffer persecution. If they are happy & blessed thereby: then is the worldly greatly awry, which so much abhorreth the sufferance thereof them is god but unthankfullie dealt withal by many of his children, who repine at this happiness bestowed upon them: where as in deed they should accept it with joy and thanks giving. For proof & better declaration whereof, I will enter now into the third point of this chapter, to examine what reasons and causes there be to induce us to this joyfulness & contentation of tribulation.  
And first, the reasons laid down already of gods merciful, and fatherly meaning 
3 The third part of this chapter why tribulations should be received lawfully.  in sending us affliction, might be sufficient for this matter: That is, to comfort and content any Christian man or woman, who taketh delight in gods holy providence towards them. For if God do send affliction unto us, for the increase of our glory in the life to come: for drawing us from infection of the world: for opening our eyes, and curing our diseases: & for preserving our souls from sin hereafter: as hath been showed: who can be justly displeased therewith, but such as are enemies unto their own good? we see that, for the obtaining of bodily health, we are content, not only to admit many bitter and unpleasant medicines: but also (if need require) to yield willingly some part of our blood to be taken from us. And how much more should we do this, for the eternal health and salvation of our soul? But now further, if this medicine have so many more commodities beside, as have been declared: if it serve here for the punishment of our sins, due otherwise at an other place, in far greater quantity and rigour of justice: if it make a trial of our estate, and do draw us to god: if it procure gods love towards us: yield matter of joy by our deliverance: provoke us to thankfulness: embolden and strengthen us: and finally, if it furnish us with all virtues, and do make us like to Christ himself: then is there singular great cause, why we should take comfort and consolation therein: for that, to come near and to be like unto Christ, is the greatest dignity & pre-eminence in the world. lastly, if gods eternal wisdom hath so ordained and appointed, that this shallbe the means of his servants salvation: the badge and livery of his son: the high way to heaven under the standard of his cross: then ought we not to abhor this means, not to refuse this livery: not to fly this way: but rather, with good peter 
Act. 5.  and john to esteem it a great dignity to be made worthy of the most blessed participatio thereof. We see that to wear the colours of the prince, is thought a prerogative among courtiers in this world: but to wear the rob or crown yt selfe, were to great a dignity for any inferior subject, to receive. Yet Christ our lord and king is content to impart both of his, with us. And how then ought we (I pray you) to accept thereof?  
And now (as I have said) these reasons 
Special Considerations, of comfort in affliction.  might he sufficient to comfort and make joyful all those that are called to suffer affliction and tribulation. But yet there want not some more particular considerations beside. Whereof the first and most principal is, that this matter of persecution cometh not by chances or casualty, or by any certain general direction from higher powers: but by the special providence and peculiar disposition of God: 
Mat. 10.  as Christ showeth at large in S. Mathews gospel: That is, this heavenly medicine or potion is made unto us, by gods own hand in particular. Which Christ signifieth when he sayeth: Shall I not drink the cup 
joh. 18.  which my father hath given me? That is, seeing my father hath tempered a potion for me, shall I not drink it? as who would say, it were too much ingratitude. secondly is to be noted, that the very same hand of God, which tempered the cup for Christ, his own son, hath done the same also for us, according to Christ his saying: You shall 
Mat. 10.  drink of my cup. That is, of the same cup which my father hath tempered for me. Hereof it followeth, that, with what heart and love God tempered this cup unto his own son: with the same he hath tempered it also to us: that is, altogether for our good and his glory. thirdly is to be noted, that this cup is tempered with such special care (as Christ sayeth) that, what trouble or danger soever it seem to work: yet shall not one hear of our head perish by the same. 
Luc. 21.  Nay further, is to be noted, that which the 
Mat. 10.  prophet sayeth, O Lord thou shalt give us to 
Psal. 79.  drink in tears, in measure. That is, the cup of tears and tribulation shall be so tempered in measure by our heavenly physician, as no man shall have above his strength. The dose of Aloes and other bitter ingredientes shallbe qualified with manna & sufficient sweetness of heavenly consolation. God is faithful (saith S. Paul) and vuill not suffer you to be tempted 
1. Co. 10  above your ability. This is a singular point of comfort, and aught always to be in our remembrance.  
Beside this, we must consider, that the appointing & tempering of this cup, being now in the hands of Christ our Saviour, by the full commission granted him from his 
Mat. 28.  father: and he having learned by his own 
Heb. 5.  sufferings (as S. Paul notifieth) what it is to suffer, in flesh and blood: we may besure that he will not lay upon us more, than we can bear. For, as if a man had a father or brother, a most skyllfull physician, and should receive a purgation from them, tempered with their own hands, he might be sure it would never hurt him, what rambling soever it made in his be lie, for the time: so and much more may we be assured of the potion of tribulation ministered us, by the hand of Christ: 
Heb. 12.  though (as S. Paul sayeth) it seem unto us unpleasant for a time. But above all other comfortable cogitations, this is the greatest and most comfortable, to consider, that he divideth this cup only of love, as himself protesteth, and S. Paul proveth: that is, he giveth 
Apoc. 3.  out portions of his cross (the richest 
Heb. 12.  jewel that he maketh account of) as worldly 
Gods measure of tribulation goeth according to the measure of his love  princes do their treasure, unto none, but unto chosen and picked friends: and among them also, not equally to each man, but to eveire one a measure, according to the measure of good will, wherewith he loveth him. This is evident by the examples before set down of his dearest friends, most of all afflicted in this life: that is, they received greater portions of this treasure, for that his good will was greater towards them. This also may be seen manifestly in the example of S. Paul: of whom after Christ had said to Ananias, vas electionis est mihi, he is a chosen 
Act. 9  vessel unto me: he giveth immediately the reason thereof: For I will show unto him, what great things he must suffer for my name. Lo here: for that he was a chosen vessel, therefore he must suffer great matters. Doth not the measure of suffering go then according to the measure of gods love unto us? Surely S. Peter knew well how the matter 
1. Pet. 2.  went, and therefore he writeth thus: If you living well, do suffer uvith patience, this is a grace (or privilege) before God. And again a little after: If you sufferreproche in the name of 
1. Pet. 4.  Christ, you are happy: for that the honour and glory, and power of God, and of his holy spirit, shall rest upon you.  
Can there be any greater reward promised, or any more excellent dignity, than to be made partaker of the honour, glory, and power of Christ? Is it marvel now if Christ said, Happy are you when men reùile 
Matt. 5.  and persecute you? Is it marvel though he said, gaudete in illa die, & exultate, rejoice & 
Luc. 6.  triumph ye at that day? Is it marvel, though S. Paul said, 
I take great pleasure, and 
2. Co. 12  do glory in my infirmities or afflictions, in my repreches, in my necessities, in my persecutions, in my distresses for Christ?  Is it marvel if Peter and john being reproached 
Act. 5.  & beaten at the judgement seat of the jews, went away rejoicing that they were esteemed worthy to suffer contumely for the name of lesus? Is it marvel though S. Paul accounted this such a high privilege given to the Philippiens when he said, It is given to 
Philip. 1  you, not only to believe in Christ, but also to suffer for him, and to have the same combat, which you have seen in me, and now hear of me: All this is no marvel (I say,) 〈◊〉 that suffering with Christ, and bearing the cross with Christ, is as great a preferment in the court of heaven, as it should be in an earthly court, for the prince to take of his own garment, and to lay it on the back of one of his servants.  
Of this now followeth an other consequent 
Tribulation a sign of predestination.  of singular consolation, in time of affliction: and that is, that tribulation (especially when grace is also given to bear it patiently) is a great conjecture of our predestination to eternal life. For, so much do all those arguments before touched insinuat, as also in the contrary part, to live in continual prosperity, is a dreadful sign of everlasting reprobation. This point is marvelously proved by Saint Paul unto the 
Heb. 12.  hebrews, and greatly urged. And Christ giveth a plain signification in S. Luke, when 
Luc. 6.  he sayeth: Happy are you that weep now, for you shall laugh. And on the other side: Woe unto you that laugh now, for you shall weep: woe unto you rich men, which have your consolation here in this life. And yet more vehemently than all this, doth the saying of Abraham to the rich man in hell, (or rather Christ's words parabolically attributted unto Abraham) confirm this matter: For he sayeth to the rich man complaining of his torment: Remember child, that thou receivest good in thy life time: 
Luc. 16.  He doth not say (as S. Barnard well noteth) apuisti thou tookest them by violence: but recepisti, thou receivest them. And yet, this now is objected against him as we see. David handleth this matter in divers places, but purposely in two of his psalms, & that 
Psal. 27. & 143.  at large. And after long search, and much admiration, his conelusion of wicked men prospered above other in the world is this: Veruntamen propter dolos posuisti eyes, deiecisti 
Psal. 37.  eos dum allevarentur. 
Thou hast given them 
ver. 18.  prosperity (o lord) to deceive them withal: and thou hast in deed thrown them down, by exalting them:  That is, thou hast thrown them down to the sentence of damnation, in thy secret and inscrutable determination. Hear the comparison of S. Gregory taketh 
Com. in. job.  place: that as the oxen appointed to the slaughter, are let run afatting at their pleasure, and the other kept under daily labour of the yoke: so fareth it with evil and good men. In like manner, the tree that beareth no fruit, is never beaten (as we see) but only the fruitful: and yet the other (as Christ sayeth) is reserved for the fire. The sick man that is past all hope of life, is suffered by the 
Ma. 3. 7.  physician to have what so ever he lusteth after: 
Ep. jud.  But he whose health is not despaired, can not have that liberty granted. To conclude, the stones that must serve for the glorious 
3. Ro 6.  temple of Solomon, were hewed, beaten, and polished without the church, at the quarry side: For that no stroke of hammer might be heard within the temple. S. Peter sayeth, that 
1. Pet. 2.  the virtuous are chosen stones, to be placed in the spiritual building of God in heaven, where there is no beating, no sorrow, no tribulation. 
Apo. 21.  Hear then must we be polished, hewed, and made fit for that glorious temple: here (I say) in the quarry of this world: here must we be fined, here must we feel the blow of the hammer, and be most glad, when we hear or feel the same: for that it is a sign of our election, to that most glorious house of gods eternal mansion.  
Beside this matter of predestination and 
Tribulation bringeth the company of God himself.  election, there is yet an other thing of no small comfort to the godly afflicted, founded on these words of God: cum ipso sum in tribulatione: I am with him in tribulation. Whereby is promised the company of God himself in affliction and persecution. This 
Psal. 90.  is a singular motive (saith S. Barnard) to stir men up withal to embrace tribulation, seeing in this world for good company, men adventure to do any thing. joseph was carried 
Gen. 37 Sap. 10  captive into Egypt, & God went down with him (as the scripture sayeth:) yea more than that, he went into the dungeon, and was in chains with him. Sidrach, Misac, and Abdenago were cast into a burning furnace, and presently there was a fourth came to bear them compagnie, of whom Nabuchodonasar sayeth thus: 
did we not 
Dan. 3.  put three men only bound into the fire? And his servants answered: yea verily. But behold (sayeth he) see four men unbound walking in the midst of the fire: and the shape of the fourth is like the son of God.  Christ restored, as he passed by, a certain beggar unto his sight, which had been blind from his nativity. For which 
joh. 9  thing, the man being called in question, and speaking somewhat in the praise of Christ, 
Note this example.  for the benefit received, he was cast out of the synagogue by the pharasies: Whereof Christ hearing, sought him out presently, & comforting his heart, bestowed upon him the light of mind, much more of importance than that of the body geeven him before. By this and like examples, it appeareth, that a man is no sooner in affliction and tribulation for justice sake, but straight way Christ is at hand to bear him company: and if his eyes might be opened, as the eyes of Elizeus his 
4. Re. 16  disciple was, to see his companions, the troops of Angels (I mean) which attend upon their lord in this his visitation: no doubt but his heart would greatly be comforted therwithe. 
The assistance of gods grace in tribulation.   
But that which the eye can not see, the soul fe feeleth: that is, she feeleth the assistance of gods grace amyddest the depth of all tribulations. this he hath promised again & again: this he hath sworn: and this he performeth most faithfully to all those that suffer meekly for his name. 
This S. Paul most certainly assured himself of, when he said, that he did glory in all his infirmities and tribulations, to the end, that Christ his virtue might dwell in him:  that is, to the end that Christ should assist him more abundantly with his grace: Cum enim infirmor, tune potens sum: 
For when I am in most infirmity, then am I most strong, saith he:  That is, the more tribulations and afflictions are laid upon me, the more potent is the aid of Christ's grace unto me. And therefore the same Apostle writeth thus of all the Apostles together: We suffer 
2. Co. 4.  tribulation in all things, but yet we are not distressed: we are brought into perplexities, but yet we are not forsaken: we suffer persecution, but yet we are not abandoned: we are flung down to the ground, but yet we perishenot. This than ought to be a most sure and secure staff in the hand of all Christians afflicted, that, what soever befall unto them: yet the grace of God will never fail to hold them up, and bear them out therein: for most true & certain is that saying of S. Austen, so often repeated 
Ser. 88 de temp. & de nat. & gr. ca 26.  by him in his works: that God never forsaketh any man, except he be rejected and first forfaken by man.  
For the last reason of comfort in affliction, I will join two things together, of great force and efficacy to this matter. The first whereof, is the expectation of reward: the other is the shortness of time wherein we 
2. Co. 4.  have to suffer: both are touched by S. Paul in one sentence, when he saith, that a little, and momentary tribulation in this world, worketh an eternal weight of glory in the byghth of heaven. By momentary he showeth the little time we have to suffer: and by eternal weight of glory he expresseth the greatness of the reward prepared in heaven for recompense of that suffering. Christ also joineth both these comforts together, when he sayeth: 
Apo. 22.  Behold I come quickly, and my reward is with me. In that he promiseth to come quickly, he signifieth that our tribulation shall not endure long: by that he bringeth his reward with him, he assureth us that he will not come empty handed, but ready furnished, to recompense our labour throughelie. And what greater means of encouragement could he use than this? If a man did bear a very heavy burden: yet if he were sure to be well paid for his labour, & that he had but a little way to bear the same: he would strain himself greatly, to go through to his ways end, rather than for sparing so snort a labour, to lose so large and so present a reward. This is our lords most merciful dealing, to comfort us in our affliction, & to animate us to hold out manfully for a time, though the poised seem heavy on our shoulders: the coming 
jac. 5.  of our Lord is even at hand, and the judge is 
Mat. 11.  before the gates, who shall refresh us, and 
Apoc. 7.  wipe away all our tears, and place us in 
21.  his kingdom to reap joy without fainting. 
Gal. 6.  And then shall we prove the saying of holy S. Paul to be true: That the sufferings of this uvorld are not worthy of that glory 
Rom. 8.  which shallbe revealed in us. And this may be sufficient for the reasons left us of comforts in tribulation and affliction. 
The fowerthe   
And thus having declared the first three points promised in this chapter: there remaineth 
part of this chapter.  only to say a word or two of the fourth: that is, what we have to do for our parts in time of persecution and affliction. And this might be dispatched in saying only that we have to conform ourselves to the will and meaning of God, uttered before in the causes of tribulation. But yet for more ease and better remembrance of the same, I will breeflye run over the principal points thereof. First then we have to aspire to that (if we can) which Christ counseleth, Gaudete & exultate, rejoice & triumph: 
1. To rejoice in tribalation or at least wise to have patience.  Or, if we can not arrive to this perfection: yet to do as the Apostle willeth, omne gaudium existimate cum in varias tentationes incideritis, esteem it a matter worthy of all joy, when ye fall into divers temptations: that is, if we can not rejoice at it in deed: yet to think it a matter in it self worthy of 
Luc. 6.  reioysement: reprehending ourselves, for 
jac. 1.  that we can not reach unto it. And if we can not come thus the high way neither, (as in deed we ought to do: yet in any case to remember, what in an other place he sayeth: 
patientia vobis necessaria est, ut reportetis promissionem: 
Heb. 10.  You must of necessity have patience, if you will receive gods promiss of everlasting life.   
secondly, we ought to do as the Apostles 
2. To come to God by fervent prayer.  did, when they were in the most terrible tempest of the sea (Christ being with them, but a sleep:) that is, we must go and a wake him: we must cry unto him with 
Mat. 8.  the prophet: Exurge, quare obdormis domine? O 
Psal. 43.  Lord arise, why dost thou sleep in our misery? This wakening of Christ doth please him wonderfully, as hath been showed: but specially if it be done, with that assured confidence, & of true affectioned children, wherwithe 
Marc. 4.  S. Mark describeth the Apostles to have awakened Christ. For their words were these: Master: doth it not appertain unto you that we perish here? As who would say, are not we your Disciples and servants? are not you our I orde and Master? is not the cause yours? is not all our trust and hope in you? how chanceth it then, that you sleep and suffer us to be thus tossed and tumbled, as if we appertained nothing unto you? with this affection prayed Isaiah, when he 
Esa. 63.  said. 
Attend (o Lord) from heaven: look hither from the holy habitation of thy glory: where is thy zeal? where is thy fortitude? where is the multitude of thy merciful bowels? Have they shut themselves up now towards me? thou art our father Abraham hath not known us, and Israel hath been ignorant of us: thou art our father (o lord) turn thyself about for thy servants sake, for love of the tribe of thine inheritance.  Thus I say we must call upon God: thus we must awaken him, when he seemeth to sleep in our miseries, with earnest, with devout, with continual prayer: always having in our mind that most comfortable parable of Christ, wherein he sayeth, that if we 
Luc. 11.  should come to our neighbours door, and knock at midnight, to boro we some bread, when he were in bed with, his children, & most 〈◊〉 the to rise: yet if we persever in ask, & beating at his door still, though he were not our friend, yet would he rise at length, and give us our demand, thereby at least to be rid of our cryeing. And how much more will God do this (sayeth Christ) who both loveth us, and tenderethe our case, most mercifully?  
But yet here is one thing to be noted 
4. An important note.  in this matter: and that is, that Christ suffered the ship almost to be covered with waves (as the Evangelist sayeth) before he 
Matt. 8.  would awake, thereby to signify that the measure of temptationes is to be left only unto himself: it is sufficient for us to rest upon 
1. Co. 10  the Apostles words: He is faithful, and therefore he will not suffer us to be tempted above our flrengthe. We may not examine or mistrust his doeyngs: We may not inquire why doth he this? or why suffereth he that? or how long will he permit these evils to reign? God is a great God in all his doeyng: and when he fendeth tribulation, he sendeth a great deal together, to the end he may show his great power, in delivering us, and recompense it after, with great measure of comfort. His temptations often times do go very deep, thereby to try the very hearts and reins of men. He wet far with Elias, when he caused him to fly into a mountain, and there most desirous of death, to say: They have killed all thy prophets (o Lord) and I am 
3. Re. 19  left alone, and now they seek to kill me also. He went far with David, when he made him cry out: 
why dost thou turn thy face away from me (o Lord?) why dost thou forget my povertic and tribulation? And in 
Psal. 30.  an other place again: I said with myself in the excess of my mind: I am cast out from the face of thy eyes, o Lord. God went far with the Apostles, when he enforced one of 
2. Cor. 1.  them to write, we will not have you ignorant (brethren) of our tribulation in Asia, wherein we were oppressed above all measure, & above all strength: in so much as it loathed us to live any longer.  But yet above all others, he went furthest with his own dear son, when he constrained him to utter those pitiful and most lamentable words upon the cross: My God, my God, why hast thou for 
Mat. 27.  saken me? Who can now complain of any 
Psal. 21.  proof or temptation what soever laid upon him, seeing God would go so far with his own dear only son?  
Hereof then ensueth the third thing 
3. Magnanimity with a strong. faith.  necessary unto us in tribulation: which is magnanimity: grounded upon astrong and invincible faith of god's assistance, and of our 〈◊〉 deliverance, how long soever he delay the matter, & how terrible soever the storm do seem for the tyme. This God requireth at our hands, as may be seen by the example of the disciples, who cried not, we perish before the waves had covered the ship, as S. Matthew writeth: and yet Christ said 
Matt 8.  unto them, ubi est fides vestra? where is your 
Luc. 8.  faith? S. Peter also was not a feared until he was almost undet water, as the same Evangelist recordeth: and yet Christ reprehended 
Mat. 14.  him saying, thou man of little faith, why didst thou doubt? What then must we do in this case, dear brother? surely we must put on that magnanimous faith of valiant king David, who upon the most assured trust he had of god's assistance, said In deo meo transgrediar 
Psal. 17.  murum. In the help of my God I will go through a wall. Of which invincible faith S. Paul was also, when he said: Omnia possum 
Phili. 4.  in eo qui me 〈◊〉: I can do all things in him that comforteh and strengtheneth me: Nothing is unpossible, nothing is to hard for me, by his assistance. We must be (as the 
Prou. 28  scripture sayeth) quasi leo confidens absque terrore. Like a bold and confident lion which is without terror: that is, we must not be astonied at any tempest, any tribulation, any adversity: we must say with the prophet David, experienced in these matters: 
I 
Psalm. 3.  will not fear many thousands of people that should environ or besiege me together. 
Psal. 21.  If I should walk amyddest the shadow 
Psal. 26.  of death, I will not fear. If whole armies should stand against me, yet my heart should not tremble. My hope is in God, and therefore I will not fear what man can do 
Psal. 55.  unto me. God is my aider, and I will not fear what flesh can do unto me.  God is my helper, and protector, and therefore I will despise 
Psa. 117.  and contemn mine enemies. And an 
Esa. 12.  other prophet in like sense: Behold, God is my saviour, and therefore will I deal confidently, & will not fear. These were the speeches of holy prophets: of men that knew well what they said, and had often tasted of affliction, themselves: and therefore could say of their own experience, how infallible gods assistance is therein.  
To this supreme courage, magnanimity, 
〈◊〉 fortitude.  and Christian fortitude, the scripture exhorteth us, when it sayeth: 
If the spirit of one that is in authority, do rise against thee: see thou 
Eccl. 10.  yield not from thy place unto him. And again, an 
Eccle. 4.  other scripture saith: strive for justice, even to the loss of thy life: and stand for equity unto death itself and God shall everthrow thine enemies for thee. And Christ himself yet more effectually recommendeth this matter 
Luc. 12.  in these words: I say unto you my friends be not a feared of them which kill the body, and afterward have nothing else to do against you.  And S. Peter addeth further, 
1. Pet. 3.  neque conturbemini: That is, do not only, not fear them, but (which is less) do not so much as be troubled for all that flesh & blood can do against you.  
Christ goeth further in the Apocalyps, and useth marvelous speeches to entice us to this fortitude. For these are his words: 
Apoc. 2.  
he that hath an ear to hear, let him hear what the spirit saith unto the churches. To him that shall conquer, I will give to eat of the tree of life, which is in the paradise of my God. This sayeth the first and the last: he that was dead, and now is a live: I know thy tribulation, and thy poverty: but thou art rich in deed, and art blasphemed by those that say they are true Israelites, & are 〈◊〉: But are rather the synagogue of Satan. Fear nothing of that which you are to suffer: behold, the devil will cause some of you to be thrust into prison, to the end you may be tempted: and you shall have tribulation for 
* Those t●…ne days some 〈◊〉 have been the ten ne general pierce 〈◊〉, within the first 300 years, after Christ.  ten days. But be faithful unto death, and I will give the a crown of life. He that hath an ear to hear, let him hear what the spirit sayeth unto the churches: he that shall overcome, shall not be hurt by the second death. And he that shall overcome, and keep my works unto the end: I will give unto him authority over nations, even as I have received it from my father: and I will give him beside, the morning star. He that shall overcome, shallbe apparelled in white 
Cap. 3.  garments: and I will not blot his name out of the book of life, but will confess his name before my father, and before his Angels. Behold, I come quickly: hold fast that thou hast, lest an other man receive thy crown. He that shall conquer, I will make him a pillar in the temple of my God, & he shall never go forth more: and I will write upon him the name of my God, and the name of the city of my God, which is new jerusalem. He that shall conquer, I will give unto him to sit with me in my throne: even as I have conquered, and do sit with my father in his throne.   
Hitherto are the words of Christ to S. joh. 
And in the end of the same book, after he had described the joys and glory of heaven at large, he concludeth thus. And he that sat, on the throne said to me. Write these words, for that they are most faithful and true.  Qui vicerit possidebit haec, & ero illi 
Cap. 21.  deus, & ille erit mihi filius: timidis autem & incredulis &c. pars illorum erit in stagno ardenti, igne & sulphur, quod est mors secunda. 
He that shall conquer, shall possess all the joys that I have here spoken of: and I will be his God, and he shall be my son. But they which shallbe fearful to fight, or incredulous of these things that I have said: their portion shall be in the lake burning with fire and brimstone, which is the second death.   
Hear now we see both allurement & threats: good and evil: life and death, the 
Eccl. 15.  joys of heaven, and the burning lake, proposed unto us. We may streache owte our hands unto which we will. If we fight and conquer (as by god's grace we may) then are we to enjoy the promises laid down before. If we show ourselves either unbelieving in these promises, or fearful to take the fight in hand, being offered unto us: then fall we into the danger of the contrary threats: even as S. john affirmeth, in an other place, that certain noble men did, among the jews, who believed in Christ, 
joh. 12.  but yet durst not confess him, for fear of persecution.  
Hear then must ensue an other virtue 
A firm resolution  in us, most necessary to all tribulation and affliction, and that is, a strong and firm resolution, to stand and go through, what opposition or contradiction soever we find in the world, either of fawning flattery, or persecuting cruelty. This the scripture teacheth 
Eccl. 9  cryeing unto us, esto firmus in via domini: Be firm and immovable in the way of our 
1. Co. 16.  lord. And again, State in fide: viriliter agite: Stand to your faith, and play you the men. 
Eccl. 11.  And yet further, confide in deo, & mane in loco tuo: Trust in God, and abide firm in thy 
2. Par. 15  place. 
And finally, confortamini & non dissoluantur manus vestrae. Take courage unto you, and let not your hands be dissolved from the work you have begun.   
This resolution had the three children 〈◊〉, Misach, & Abdenago, when having heard the flattering speech, & infinite threats of cruel Nabuchodonasar, they answered 
Dan. 3.  with a quiet spirit. 
O king: we may not answer you, to this long speech of yours. For behold our God is able (if he will) to deliver us from this furnace of fire, which you threaten, and from all that you can do otherwise against us. But yet if it should not please him so to do: yet you must know (Sir king) that we do not worship your gods, nor yet adore your golden idol, which you have set up.   
This resolution had peter & john, who being so often 〈◊〉 before the council, & both commanded, threatened, and beaten, 
Act. 4. 5.  to talk no more of Christ: answered still: Obedire oportet deo magis quam hominibus, we must obey God, rather than men. The same had S. Paul also, when being requested with tears of the Christianes' in Caesarea, that he 
Act. 21.  would forbear to go to jerusalem, for that the holy ghost had revealed to many the troubles which expected him there: 
he answered, what mean you to weep thus; and to afflict my heart? I am not only ready to be in bonds for Christ name in jerusalem:  but also to suffer death for the same. 
And in his epistle to the Romans, he yet further 
Rom. 8.  expresseth this resolution of his, when he sayeth: what then shall we say to these things? if God be with us, who will be against us? who shall separate us from the love of Christ? shall tribulation? shall distress? shall hunger? shall nakedness? shall peril? shall persecution? shall the swoore? I am certain that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor strength, nor hyghthe, nor depth, nor any creature else, shallbe able to separate us from the love of God, which is in jesus Christ, our Lord.   
finally, this was the resolution of all the holy martyrs and confessors, and other servants of God: whereby they have withstood the temptations of the devil, the allurements of flesh and blood, and all the persecutions of tyrants, exacting things unlawful at their hands. I will allege one example more out of the scripture, and that before the coming of Christ, but yet nigh unto the same, and therefore no maruaylle (as the fathers do note) thoghe it took some heat of Christian fervour and constancy towards martyrdom. The example is wonderful, for that in man's sight it was but for a small matter required at their hands, by the tyrants commandment: that is, only to eat a piece of swines flesh: for thus it is recorded in the scripture.  
It happened seven brethren to be apprehended together in those days, and to be 
2. Mac. 7 A marvelous consiancie of the seven Maccabees and their more ther.  brought (with their mother) to the king Antiochus, and there to be compelled with torments of whipping, and other instruments, to the eating of swines flesh against the law. At what time one of them, (which was the eldest) said: 
what dost thou seek? or what wilt thou learn out of us o king? we are ready here rather to die, than to break the ancient laws of our God. Whereat the king being greatly offended, commanded the fryeing pans & pots of brass to be made burning hot: which being ready, he caused this first man's tongue to be cut of, with the tops of his fingers, & toes, as also with the skin of his head, the mother and other brothers looking on, & after that to be fried until he was dead. Which being done, the second brother was brought to torment, and after his hear plucked of from his head, together with the skin, they asked him whether he would yet eat swines flesh or no, before he was put to the rest of his torments? whereto he answered, Noah: and there upon was (after many torments) slain with the other. Who being dead the third was take in hand, and being willed to put forth his tongue: he held it forth quickly together with both his hands, to be cut of, saying confidently: I received both tougne and hands from heaven, and now I despise them 
Aworthie say eing.  both for the lavue of God, for that I hope to receive them all of him again. And after they had in this sort tormented & put to death six of the brethren, every one most constantly protesting his faith, and the joy he had to die for gods cause: there remained only the youngest, whom Antiochus (being a shamed that he could pervert never a one of the former) endeavoured by all means possible to draw from his purpose, by promising and swearing, that he should be a rich and happy man, and one of his chief friends, if he would yield. But when the youth was nothing moved therewith: Antiochus called to him the mother, and exhorted her to save her sons life, by persuading him to yield: which she feigning to do, thereby to have liberty to speak to her son: made a most vehement exhortation to him in the hebrew tongue, to stand to it, and to die for his conscience: which speech being ended, the youth cried out with a loud voice, and uttered this noble sentence worthy to be remembered: Quem sustinetis? non obtempero praecepto regis, sed praecepto legis: Whom do you stay for? I do not obey the commandment of the king, but the commandment of the law of God. Where upon both he and his mother were presently (after many and sundry torments) put to death.   
This then is the constant and immovable resolution which a Christian man should have in all adversity of this life. Whereof 
Li. 1. offi. c. 38.  S. Ambrose sayeth thus. 
Gratia preparandus est animus, exercenda mens, & stabilienda ad constantiam: ut nullis perturbari animus possit terroribus, nullis frangi molestiis, nullis suppliciis cedere. Our mind is to be prepared with grace, to be exercised, and to be so established in constanty, as it may not be troubled with any terrors, broken with any adversiities, yield to any punishments or torments what soever.   
If you ask me here how a man may come 
How a man may come to an invincible resolution.  to this resolution: I answer, that S. Ambrose in the same place, putteth two ways: the one is to remember the endless and intolerable pains of hell, if we do it not: and the other is to think of the unspeakable glory of heaven, if we do it. Whereto I will add the third, which with a noble heart, may perhaps prevail, as much as either of them both: and that is, to consider what others have suffered before us, especially Christ himself, & that only of mere love and affection towards us. We see that in this world, loving subjects do glory of nothing more, than of their dangers or hurts taken in battle for their prince, though he never took blow for them again. What then would they do, if their prince had been afflicted voluntarily for them, as Christ hath been for us? But if this great example of Christ seem unto thee to high for to imitate: look upon some of thy brethren before thee, made of flesh and blood as thou art: see what they have suffered before they could enter into heaven: and think not thyself hardly dealt withal, if thou be called to suffer a little also.  
Saint Paul writeth of all the Apostles 
2. Cor. 4.  together: even unto this hour we suffer 
The suff rings of the Apostle.  hunger and thirst, and lack of apparel: we are beaten with men's fists: 
we are vagabonds, not having where to stay: we labour and work with our own hands: we are cursed, and we do bless: we are persecuted, and we take it patiently: we are blasphemed, and we pray for them that blaspheme us: we are made as it were the very out casts & purginges of this world even unto this day:  That is, though we be Apostles, though we have wrought so many miracles, & converted so many millions of people: yet even unto this day are we thus used. And a little after, describing yet further their 
2. Cor. 6  lives, he sayeth: 
we show ourselves as the ministers of God, in much patience, in tribulations, in necessities, in distresses, in beatings, in imprisonmentes, in seditions, in labours, in waches, in fastings, in chastity, in longanimity, 
1. Co. 11.  in sweetness of behaviour. And of 
The particular sufferings of S. Paul  himself in particular he sayeth, In laboribus plurimis, etc. I am the minister of God in many labours, in imprisonmentes more than the rest, in beatings above measure, & oftentimes in doathe itself. five times have I been beaten of the jews, and at every time had forty lashes lacking one: three times have I been whipped with rods: once I was stoned: three times have I suffered shipwreck: A day and a night was I in the bottom of the sea: oftentimes in journeys, in dangers of floods: in dangers of thieves: in dangers of jews: in dangers of gentiles, in dangers of the city: in dangers of wilderness: in dangers of sea: in dangers of false brethren: in labour and travail: in much waching: in hunger and thirst: in much fasting: in cold and lack of clothes: and beside all these external things, the matters that daily do depend upon me, for my universal care of all churches.   
By this we may see now whether the Apo stle taught us more by words, than they showed by example, about the necessity of suffering in this life. Christ might have provided for them if he would, at least wise things necessary to their bodies & not have suffered them to come into these extremities of lacking clothes to their backs: meat to their mouces, & the like. He that gave the authority to do so manieother miracles, might have suffered them at least to have wrought sufficient maintenance for their bodies, which should be the first miracle that wordly men would work, if they had such authority. Christ might have said to Peter when he sent him to take his tribute from out of the fishes mouth: take so much more, as will suffice your necessary expenses, 
Mat. 17.  as you travail the country: But he would not, nor yet diminish the great afflictions which I have showed before, though he loved them as dearly, as ever he loved his own soul. All which was done, (as S. Peter 
1. Pet. 2.  interpreteth) to give us example, what to folo we, what to look for, what to desire, what to comfort ourselves, in amyddest the greatest of all our tribulations.  
Saint paul useth this, as a principal consiration, 
Heb. 12.  when he writeth thus to the hebrews, upon the recital of the sufferings of 
A notableexhor tation of S. Paul.  other saints before them: 
wherefore we also (brethren) having so great a multitude of witnesses (that have suffered before us,) let us lay of all burdens of sin hanging upon us: and let us run by patience unto the battle offered us, fyxing our eyes upon the author of our faith, and fulfiller of the same, jesus, who putting the joys of heaven before his eyes, sustained patiently the cross, contemning the shame: and confusion thereof, and therefore now sitteth at the right hand of the seat of God. Think uponhym (I say) which sustained such a contradiction against himself, at the hands of sinners: and be not weary, nor faint not in courage. For you have not yet resisted against sin unto blood: and you have forgotten (perhaps) that comfortable saying, which speaketh unto you as unto children: My son, do not 〈◊〉 the discipline of our Lord, and be not 〈◊〉 when thou art chastened of him. For whom 
Prou. 3.  God loveth he chasteneth, and he whippeth 
job. 5.  every son whom he receiveth. Persever 
Apoc. 3.  therefore in the correction laid upon you. God offereth himself to you as to his children. For what child is there whom the father correcteth not? if you be out of correction, whereof all his children are made partakers: then are bastards, and not children. All correction, for the present time when it is suffered, seemeth unpleasant and sorrowful: but yet after, it bringeth forth most quiet fruit of justice, unto them that are exercised by it. Wherefore strengthenn up your weary hands, and loosed knees: make way to your feet? etc.  That is, take courage unto you, and go forward valiantly under the cross laid upon you. This was the exhortation of this holy captain unto his country men, soldiers of lesus Christ, the Jews.  
Saint james the brother of our Lord 
jac. 5.  useth an other exhortation in his Catho like 
The exhortation of S. james.  epistle, to all Catholics, not much different from this. 
Be you therefore patiented my brethren (say the he) until the coming of our lord. Behold, the husbandman expecteth for a time, the fruit of the earth, so precious unto him, bearing patiently until he may receive the same in his season: be you therefore patiented, and comfort your hearts, for that the coming of our lord will shortly draw near. Be not sad, and complain not one of an other. Behold the judge is even at the gate. Take the prophets for an example of labour and patience, which spoke unto us in the name of God. Behold, we account them blessed which have suffered. You have heard of the sufferance of job, & you have seen the end of our lord with him: you have seen (I say) that our lord is merciful and full of compassion.   
I might here allege many things more out of the scripture to this purpose, for that the scripture is most copious herein: and in very deed, if it should all be melted and poured out, it would yield us nothing else almost, but touching the cross, and patiented bearing of tribulation in this life. But I must end, for that this chapter riseth to be long, as the other before did: And therefore I will only, for my conclusion, set down the confession, and most excellent exhortation of old Mathathias, in the time of the cruel persecution of Antiochus against the jews. The story is thus reported in the scripture. 
1. Mac 2   
At that time the officers of Antiochus 
The confession & exhortation of Mathathias.  said unto Mathathias: thou art a prince, and of greatest estate in this city, adorned with children and brethren: 
come thou therefore first, and do the kings commandment, as other men have done in juda and jerusalem, and thou and thy children shallbe the kings friends, and enriched with gold and silver, and many gifts from him. Whereto Mathathias answered with a loud voice: if all nations should obey Antiochus, to depart from the obedience of the laws of their ancestors: yet I, and my childredn, and brethren will follow the laws of our fathers, Let God be merciful unto us at his pleasure etc. And the days came of Mathathias his death, and then he said unto his children: Now is the time that pride is in her strength: Now is the time of chastisement towards us: of eversion and indignation come. Now therefore (o children) be you zealous in the law of God: yield up your lives for the testaments of your fathers: remember the works of your ancestors, what they have done in their generations, and so shall you receive great glory, and eternal name. 
Gen 12.  Was not Abraham found faithful in time 
Gen. 41.  of temptation, and it was reputed unto 
Num. 25.  him for justice? joseph in time of his didistresse, kept gods commandments, and was made Lord over all Egypt. Phinees our father, for his zeal towards the law of God, received the testament of an everlasting 
joshua 〈◊〉  priesthood. joshua for that he fulfiled 
jud. 14.  gods word, was made a captain over all Israel. Caleb for that he testified in the church, received an inheritance. David for his 
2. Ro. 2.  mercy obtained the seat of an eternal kingdom. 
4. Re. 2.  Elias for that he was zealous in zeal of the law, was taken up to heaven. Ananias 
Dan. 3.  Azarias and Misael through their belief, were delivered from the flame of the fire. Daniel for his simplicity was delivered from 
Dan. 9  the mouth of lions. And so do you run over, by cogitation, all generations, and you shall see that all those that hope in God shall not be vanquished. And do you not fear the words of a sinful man: for his glory is nothing else but dung and worms: to day he is great and exalted, and to morrow he shall not be found: for he shall return unto his earth again, and all his fond cogitations shall perish. Wherefore take courage unto you (my children) and play the men in the law of God. For therein shallbe your honour and glory.  Hitherto are the words of scripture, which shall suffice, for the end of this chapter.   

Of the third impediment that letteth men from resolution: which is, the love of the world.  
CHAP. III.  
AS the two impediments removed before, be in deed great stays to many men from the resolution we talk of: so this that now I take in hand, is not only of itself a strong impediment, but also a great cause and common ground (as it were) to all the other impediments that be. For if a man could touch the very pulse of all those, who refuse, or neglect, or differre this resolution: he should find the foundation thereof to be the love of this world, what soever other excuse they pretended beside. The noble men of lewrie, pretended, fear to be the cause, why they could not resolve, to confess Christ openly: but S. john that felt their pulse, uttereth the true cause to have been, for that they loved the 
joh. 12.  glory of men, more than the glory of God. Demas that forsook S. Paul in his bands, even a little before his death, pretended an other cause of his departure to Thessalonica, but 
2. Ti. 4.  S. Paul sayeth it was, quia diligebat hoc 〈◊〉 For that he loved this world. So that this is a general and universal impediment, and more in deed dispersed, than owtwardlye appeareth: for that it bringeth forth divers other excuses, thereby to cover herself in many men.  
This may be confirmed by that most excellent 
Mat. 13.  parable of Christ, recorded by threeuamgelistes, 
Marc. 4.  of the three sorts of men which 
Luc. 8.  are to be damned, and the three causes of their damnation: whereof the third, and last, & most general (including as it were both the rest) is, the love of this world. For the first sort of men, are compared to a high way, where all seed of life that is sown, either withereth presently, or else is eaten up by the birds of the air: that is, (as Christ 
The exposition of the parable of the, seed.  expoundeth it) by the devil in careless men, that contemn what soever is said unto them: as infidels, heretics, and other such obstinate and contemptuous people. The second sort are compared to rocky grounds, in which, for lack of deep root, the seed continuethe not: whereby are signified, light & unconstant men, that now chop in, & now run out: now are fervent, & by & by, key cold again: & so in time of temptatio, they are gone. The third sort are compared to a field, where the seed groweth up, but yet there are so many thorns on the same (which Christ expoundeth to be the cares, troubles, miseries, & deceivable vanities of this life) as the good corn is choked up, and bringeth forth no fruit. By which last words our Saviour signifieth, that wheresoever the doctrine of Christ groweth up, & yet bringeth not forth due fruit: that is, wheresoever it is received, and embraced (as it is among all Christians) & yet bringeth not forth good life: there the cause is, for that it is choked with the vanities of this world.  
This is a parable of marvelous great 
The importance of this parable.  importance, as may appear, both for that Christ after the recital thereof, cried out with a loud voice: He that hath ears to 
Mat. 13.  hear, let him hear: As also, for that he expounded it himself in secret only to his Disciples: And principally, for that before the exposition thereof, he used such a solemn preface: saying, to you it is given to know the mysteries if the kingdom of heaven, but to others not: for that they seeing do not see, and hearing do not hear, nor understand. Whereby Christ signisieth, that the understanding of this parable, among others, is of singular importance, for conceiving the true mysteries of the kingdom of heaven: & that many are blind, which seem to see: and many deaf & ignorant, that seem to hear and know: for that they understand not well the mysteries of this parable. For which cause also Christ maketh this conclusion before he beginneth to expound the parable. Happy are your eyes that see, and blessed are your ears that hear. After which words, he beginneth his exposition, with this admonition: Vos ergo audite parabolam: Do you therefore hear and understand this parable.  
And for that this parable doth contain and touch so much in deed, as may or needeth be said, for removing of this great and dangerous impediment, of worldly love: I mean to stay myself only upon the explication thereof in this place, and will declare the force and truth of certain words here uttered by Christ, of the world and worldly pleasures: and for some order and methods sake, I will draw all to these six points following.  
First how & in what sense all the world 
1.  and commodities thereof are vanities, and of 
The parts of this ehapiter.  no value, (as Christ here signifieth:) and consequently, ought not to be an impediment, to let us from so great a matter, as the kingdom of heaven and serving of God is.  
Sccondlie how they are not only vanities 
2.  and trifles in themselves, but also, Deceptions, as Christ sayeth, that is, deceits, not performing to us in deed, those little trifles which they do promise.  
thirdly, how they are spinae, that is, 
3.  princking thorns, as Christ sayeth, though they seem to worldly men to be most sweet and pleasant.  
Fowerthlye how they are aerumnae, that 
4.  is, my seryes, and afflictions, as also Christ's words are.  
Fyvethlie, quomodo suffocant, how they 
5.  strangle or choke us, as Christ affirmeth.  
Sixthelie, how we may use them notwithstanding, 
6.  without these dangers, and evils, and to our great comfort, gain, and preferment.  
And touching the first, I do not see how 
1. The first part: how all the world is vanity.  it may be better proved, that all the pleasures and goodsie shows of this world are vanities, as Christ here sayeth: than to allege the testimony of one, which hath proved them all: that is of one which speaketh not of speculation, but of his own proof and practice: And this, is king Solomon: of whom the scripture reporteth wonderful matters, 
2. Par. 9  touching his peace, prosperity, riches, & glory, in this world: as that, all the kings of 
The woridlie pro speritie of king Solomon  the earth desired to see his face, for his wisdom and renowned felicity: 
that all the princes living beside, were not like him in wealth: that he had six hundred. sixty and six talents of gold (which is an infinite sum) brought him in yearly, besides all other that he had from the kings of Arabia, and other princes: that silver was as plentiful with him as heaps of stones, and not esteemed, for the great store, and abundance he had thereof: that his plate and jewels had no end: that his seat of majesty, with stools, lions to bear it up, and other furniture, was of gold, passing all other kingly seats in the world: that his precious apparel, and armour were infinite: that he had all the kings, from the river of the philistians, unto Egypt, to serve him: that he had forty thousand horses in his stables to ride, and twelve thousand chariots, with horses and other furniture, ready to them, for his use: that he had two hundred spears of gold, borne before him, and six hundred crowns of gold, bestowed in every spear: as also three hundred bucklers, and three hundred crowns of gold, bestowed in the gilding of every buckler: that he spent every day in his house, a thousand, nine hundred, thirty & 
3. Re. 4.  seven quarters of meal, and flower: thirty 
30 Cori 〈◊〉: & 60 cori farina & every corus is 21. quarters and odd.  oxen: with a hundred wethers: beside all other flesh: that he had seven hundred wives, as queens, and three hundred other, as concubines. All this, and much more doth scripture report of salomon's worldly wealth, wisdom, riches, and prosperity: which he having tasted, & used to his fill, pronounced 
3. Re. 11.  yet at the last, this sentence, of it all: Vanitas vanitatum, & omnia vanitas: Vanity of 
Eccle. 1.  vanities, & all is vanity: by vanity of vanities meaning, (as S. Jerome interpreteth) the greatness 
In cap. 1. ecelesias.  of this vanity, above all other vanities that may be devised. 
〈◊〉 saying of himself.    
Nether only doth Solomon affirm this thing, but doth prove it also by examples of himself. 
I have been king of Israel 
Eccl. 1.  in jerusalem (saith he,) and I purposed with myself, to seek out by wisdom all things: And I have seen that all under the sun, are mere vanities, and affliction of spirit. I said in my heart, I will go and abound in delights, and in every pleasure that may be had: and I saw that this was also vanity. I 
Cap. 2.  took great works in hand, builded houses to myself, planted vineyards, made orchards and gardens, and beset them with all kind of trees: I made me fish ponds to water my trees: I possessed servants and hand maids, and had a great family, great herds of cattle, above any that ever were before me in jerusalem: I gathered together gold and silver, the riches of kings and provinces: I appointed to myself syngars, both men and women, which are the delights of the children of men: fine cups also to drink wine with all: and what soever my eyes did desire, I denied it not unto them: neither did: I let my heart from using any pleasure, to delight itself in these things which I had prepared: And when I turned myself to all that my hands had made, and to all the labours, wherein I had taken such pains and sweat: I saw in them all, vanity, and affliction of the mind.   
This is the testimony of Solomon, upon his own proof, in these matters: and if he had spoken it upon his wisdom only (being such as it was:) we ought to believe him: but much more, seeing he affirmeth it, of his own experience. But yet, if any man be not moved with this: let us bring yet an other wyitnesse out of the new testament, and such an one, as was privy to the opinion of Christ herein: that is S. john the Evangelist, whose words are these: 
1. joh. 2.  Do not love the world, nor those things that are in the world: if any man love the world: the love of god the father, is not in him. For that, all which is in the world, is either concupiscence of the flesh, or concupiscence of the eyes, or pride of life. In which words S. john, beside his threat against fuche as love and follow the 
Three ge nerall points of worldly vanities.  world, reduceth all the vanities thereof, unto three general points or branches: that is, to concupiscence of the flesh (wherein he comprehendeth all carnal pleasures,) to concupiscence of the eyes, (wherein he containeth, all matters of riches:) and to pride of life, whereby he signifieth the humour, and disease of worldly ambition. These than are the three general and principal vanities of this life, wherein woorldlye men do weary out themselves: Ambition, covetousness, & carnal pleasure: whereunto all other vanities are addressed, as to their superiors, And therefore it shall not be amiss to consider of these three, in this place.  
And first to Ambition or pride of life, 
Vaingloric.  belongeth vainglory: that is a certain disordinate desire to be well thought of, well spoken of, praised and glorified of men: and this is as great a vanity, (though it be common to many) as if a man should funne up and down the streets, after a feather, 〈◊〉 in the air, tossed hither and thither, with the blasts of infinite men's mouths For as this man might weary 〈◊〉 himself before he gatt the thing which he followed and yet when he had it, he had gotten but a feather: so. a vainglorious man may labour a good while, before he attain to the praise which he desirethe: and when he hath it, it is not worth three chips, being but the breath of a few men's mouths, that altereth upon every light occasion, and now maketh him great, now little, now nothing at all. Christ himself may be an example of this: who was tossed to and fro in the speech of men: some said he was a Samaritan, 
Mat. 27.  and had the devil: other said he was a prophet: 
joh. 8.  other said he could not be a prophet, or of God: for that he kept not the Sabbath day: others asked, if he were not of God, how he could do so many miracles? So that there was a schism or division among them, 
joh. 9  about this matter, as S. john affirmeth. Finally, upon Palm sundaye, they received 
Matt. 21.  him into jerusalem, with triumph of hosan 
Mar. 11.  na, casting their apparel under his feet. But 
Mat. 27.  the thursedaye, and frydaye next ensuing, they cried, Crueifige against him, and preferred 
Luc. 23.  the life of Barrabas, a wicked murderer, before his.  
Now my friend, if they dealt thus with Christ, which was a better man, than ever thou wilt be: & did more glorious miracles, than ever thou wilt do, to purchase the name and honour with the people: why dost thou so labour, and beat thyself about this vanity of vainglory? why dost thou cast thy travails into the wind of men's mouths? why dost thou put thy riches in the lips of mutable men, where every flatterer may rob the of them? hast thou no better a chest to lock them up in? S. Paul was of an other mind, when he said: I esteem 
1. Cor. 4.  little to be judged of you, or of the day of man. And he had reason surely. For what careth he that runneth at tilt, if the ignorant people give sentence against him, so the judges give it with him? If the blind man, in 
Luc. 18.  the way to jericho, had depended of the liking and approbation of the goers buy: he had never received the benefit of his sight: for that, they disuaded him from running, and cryeing so vehemently after Christ. It is a miserable thing for a man to be a wyndemill, which maketh no meal, but according as the blast endurethe. If the gale bestrong, he sourgeth about lustily. But if the wind slake: he relentethe presently. So, praise the waynglorious man, and ye make him run: if he feel not the gale blow, he is out of heart: he is like the babylonians, who, with a little sweet music were made 
Dan. 3.  to adore any thing what soever.  
The scripture saith most truly; As 
Pro. 27.  silver is tried in the fire by bloweing to it: so is a man tried in the mouth of him that praiseth. For as silver, if it be good, taketh no hurt thereby: but if it be evil, it goeth all into fume: so a vain man, by praise and commendation How many have we seen puffed up with men's praises, and almost put beside them selves, for joy thereof: and yet after ward brought down, with a contrary wind, and driven full near to desperation by contempt? how many do we see daily (as the prophet did in his days) commended in their 
Psal. 9  sins, and blessed in their wickedness? How many palpable and intolerable flatteries do we hear both used, and accepted daily, & 
Psa. 140.  no man crieth with good king David, away with this oil, and ointment of sinners, let it not come upon my head? Is not all this vanity? 
Psal. 39  Is it not madness, as the scripture calleth it? The glorious Angels in heaven seek no honour unto themselves, but all unto God: and thou poor worm of the earth desirest to be glorified? the four and twenty 
Apoc. 4.  elders in the apocalypse took of their crowns, and cast them at the feet of the lamb: & thou wouldest pluck, forty from the lamb to thyself, if thou couldst. O fond creature: 
Psa. 143  how truly sayeth the prophet, homo vanitati similis factus est: A man is made like unto vanity: that is, like unto his own vanity: as light as the very vanities themselves, which he followeth. And yet the wife man more expressly, In vanitate sua appenditur 
Eccl. 23.  peccator, the finner is weighed in his vanity: that is, by the vanity, which he followeth is seen how light and vain a sinner is.  
The second vanity that belongeth to 
Worldhe honour, and promotinon.  Ambition, is desire of worldly honour, dignity and promotion. And this is a great matter in the sight of a worldly man: this is a jewel of rare price, and worthy to be bought, even with any labour, travail, or peril what soever. The love of this, letted the great men. that were Christians in jewrie, from confessing of Christ openly. The love 
joh. 11.  of this, letted pilot from delivering jesus, according as in conscience he saw he was 
joh. 19  bound. The love of this, letted Agrippa, and festus, from making themselves Christians, 
Act. 26.  albeit they esteemed Paul's doctrine to be true. The love of this, letteth infinite men daily from embracing the means of their salvation. But (alas) these men do not so the vanity hereof. S. Paul saith not without just cause, Nolite esse pueri sensibus, be you not children 
1. Co. 14  in understanding. It is the fashion of Children, to esteem more of a painted babble, than of a rich jewel: And such is the painted dignity of this world: gotten with much labour, maintained with great expenses, and lost with intolerable grief and sorrow. For better conceiving whereof, ponder a little with thyself (gentle reader) any state of dignity that thou wouldest desire: and think how many have had that before thee. Remember how they mounted up, and how they descended down again: and Imagine with thyself, which was greater, either the joy in getting, or the sorrow in losing it. Where are now all these emperors, these kings, these princes, and prelate's, which rejoiced so much once, at their own advancemen? where are they now, I say? who talketh, or thinketh of them? are they not forgotten, and cast into their graves, long ago? And do not men boldly walk ever their heads now, whose faces might not be looked on, without fear, in this world? what then have their dignities done them good?  
It is a wonderful thing to consider the vanity of this wordly honour. It is like a 
The vanity of worldly honour.  man's own shadow, which the more a man runneth after, the more it flieth: and when he flyethe from it, it followeth him again: and the only way to cache it, is to fall down to the ground upon it. So we see, that those men which desired honour in this world, are now forgotten: and those which most fled from it, & cast themselves lowest of all men, by humility: are now most of all honoured: honoured (I say) moste, even by the world itself, whose enemies they were, while they lived. For who is honoured more now, who is more commended, and remembered, than S. Paul, and his like, which so much despised worldly honour in this life, according to the saying of the prophet, thy friends (o Lord) are to too much honoured? 
Psa. 138.  Most vain than is the pursuit of this worldly honour and promotion: seeing it neither contenteth the mind, nor continuethe with the possessor, nor is void of great dangers, both in this life, and in the life to come, according to the saying of scripture, Most severe judgement shallbe used upon those that are over other: the mean man shall obtain 
Sap. 6.  mercy: but the great and strong shall suffer torments strongly.  
The third vanity that belongeth to ambition 
The vanity of  or pride of life, is nobility of flesh, and blood: a great pearl in the eye of the 
worldly nobility  world: but in deed in itself, & in the sight of God, a mere trifle and vanity. Which holy job well understood, when he wrote 
job. 17.  these words: I said unto rottenness, thou art my father: and unto worms, you are my mother and sisters. He that will behold the gentry of his ancestors: Let him look into their graves, and see whether job say the truly or no. True nobility was never begun but by virtue: and therefore, as it is a testimony of virtue to the predecessors: so is it an other of virtue unto the successors. And he which holdeth the name thereof by descent, without virtue, is a mere monster, in respect of his ancestors: for that, he breaketh the limits of the nature of nobility. Of which sort of men, God sayeth by 
Ose. 9  one prophet: They are made abominable, even as the things which they love: their glory is from their nativity, from the belly, and from their conception.  
It is a miserable vanity, to go beg credit of dead men, where as we deserve none ourselves: to seek up old titles of honour from our ancestors, we being utterly uncapable thereof, by our own base manners and behaviour. Christ clearly confounded this vanity, when being descended himself of the greatest nobility, that ever was in this world: and besides that, being also the son of God: yet called he himself ordinarily, the 
Math. 8.  son of man: That is, the son of the virgin 
20. 24. 26.  Marie (for otherwise he was no son of man) and further than this also, called him 
joh. 10.  self a shepherd, which in the world is a name of contempt. He sought not up this and that old title of honour, to furnish his style withal, as our men do. Nether, when he had to make a king first in Israel, did he seek out the ancientest blood: but took 
1. Re. 9  Saul, of the basest tribe of jews: and after him, David the poorest shepherd of all his 
1. Re. 16  brethren. And when he came into the world: he sought not out the noblest men to make 
Matt. 4.  princes of the earth: that is, to make Apostles: 
Psal. 44.  but took of the poorest, and simplest, 
1. Cor. 1.  thereby to confound (as one of them sayeth) the foolish vanity of this world: in making so great account of the pre-eminence of a little flesh and blood, in this life.  
The fourth vanity that belongeth to 
The vanitre of worldly wisdom.  ambition, or pride of life, is worldly wisdom, whereof the Apostle sayeth: The wisdom of this world is folly with God. If it be folly, then great vanity (no dowbt) to delight so 
1. Cor. 3.  in it, as men do. It is a strange thing to see, how contrary the judgements of God are to the judgements of men. The people of Israel would needs have a king (as I have said:) and they thought God would have given them presently some great mighty prince to rule over them: but he chose out a poor fellow, that sought asses about the country. 
1. Re. 9  After that, when God would displace this man again for his sins: he sent Samuel to anoint one of I say his sons: & being come to the house, I say brought forth his eldest 
1. Re. 16.  son, Eliab, a lusty taule fellow, thinking him in deed most fit to govern: but God answered, respect not his countenance, nor his taulnes of parsonage: for I have rejected him: nor do I judge according to the countenance of man. After that, I say brought in his second son, Abinadab: and after him, Samma, and so the rest, until he had showed him seven of his sons: All which being refused by Samuel, they marveled, and said, there was no more left but only a little read headed boy, that kept the sheep, called David: which Samuel caused to be sent for. And as soon as he came in sight: God said to Samuel, this is the man that I have chosen.  
When the Messiah was promised unto the jews to be a king: they imagined presently according to their worldly wisdom, that he should be some great prince: and therefore they refused Christ, that came in poverty. james and john being yet but carnal, seeing the Samaritans contemptuouslie to refuse Christ's disciples sent to them, and knowing what Christ was, thought straightway, that he must in revenge, have called down fire from heaven to consume them: But Christ rebuked them, saying, you know 
Luc. 9  not of what spirit you are. The Apostles preaching the cross, and necessity of suffering, to the wise Gentiles, and Philosophers, were 
1. Cor. 1.  thought presently fools for their labours. Festus, the emperors lieutenant, hearing paul to speak so much of abandoning the world, and following Christ, said, he 
Act. 26.  was mad. Finally, this is the fashion of all worldly wise men: to condemn the wisdom of Christ, and of his saints. For so the holy scripture reporteth, of theyrowne confession, being now in place of torment: nos insensati 
Sap. 5.  vitam illorum aestimabamus insaniam, we fond men, esteemed the lives of Saints as madness. Wherefore, this is also great vanity (as I have said) to make such account of worldly wisdom: which is not only folly, but also madness, by the testimony of the holy ghost himself.  
who would not think, but that, the wise men of this world, were the fittest to be chosen to do Christ service in his church? 
1. Cor. 1.  Yet S. Paul saith, non mul i sapientes, secundum carnem, God hath not chosen many wise men according to the flesh. who would not think, but that, a worldly wise man might easily also make a wise Christian? yet S. Paul saith, no: except first he become a fool, 〈◊〉 fiat, ut sit sapiens: If any 
1. Cor. 3.  man seem wise amongst you: let him become a fool, to the end he may be made wise. Vain then, and of no account, is the wisdom of this world, except it be subject to the wisdom of God. 
The vanity of beauty.   
The fifth vanity belonging to pride of life, is corporal beauty: whereof the wiseman 
Prou. 31  saith, vain is beauty, and deceivable is the grace of countynance. Whereof also, king David understood properly, when he said, 
Psa. 118.  Turn a●…vaye my eyes (o lord,) that they behold not vanity: This is a singular great vanity, dangerous, and deceitful: but yet greatly esteemed of the children of men: whose property is, to love vanity, as the prophet say the. 
Psal. 4.  Beauty is compared by holy men, to a painted snake, which is fair without, and full of deadly poison within. If a man did consider what infinite ruins, and destructions have come, by over light giving credit thereunto: he would beware of it. And if he remembered what foul dross lieth under a fair skin: he would little be in love therewith, saith one father. God hath imparted certain sparks of beauty unto his creatures: thereby to draw us to the consideration, and love of his own beauty: whereof the other is but a shadow: even as a man finding a little issue of water, may seek out the fountane thereby: or happening upon a small vain of gold, may thereby come, to the whole mynne itself. But we like babes, delight ourselves only with the fair cover of the 
A lesson to be read in the beauty of 〈◊〉 creacures.  book, and never do consider what is written therein. In all fair creatures, that man doth behold, he ought to read this, say the one father: that if God could make a piece of earth so fair and lovely, with imparting unto it some little spark of his beauty: how infinite fair is he himself, and how worthy of all love and admiration? And how happy shall we be, when we shall come to enjoy his beautiful presence, whereof now all creatures do take their beauty?  
If we would exercise ourselves in these manner of cogitations: We might easily keep our hearts pure and unspotted before God, in beholding the beauty of his creatures. But for that we use not this passage from the creature to the creator: but do rest only in the eternal appearance of a deceitful face: letting go the bridle to foul cogitations, and setting wilfully on fire our own concupiscences: hence is it, that infinite men do perish daily by occasion of this fond vanity. I call it fond, for that every child may descry the deceit and vahitie thereof. For take the fairest face in the world, wherewith infinite foolish men fall in love, upon the sight: and raze it over but with a little scrache, and all the matter of love is gone: let there come but an Ague, & all this goodly beauty is destroyed: let the soul depart but one half hour from the body, and this loving face is ugly to look on: let it lie but two days in the grave, and those which were so hot in love with it before, will scarce abide to behold it, or come near it. And if none of those things happen unto it: yet quickly cometh on old age, which riveleth the skin, draweth in the eyes, setteth out the teeth, and so disfigurethe the whole visage, as it becometh more contemptible now, than it was beautiful and alluring before. And what then can be more vanity than this? What more madness, than either to take pride of it, if I 〈◊〉 it myself: or to endanger my soul for it, if I see it in others?  
The sixth vanity belonging to pride of 
The vanity of apparel.  life, is the glory of fine apparel: against which the scripture saith, In vestitu ne gloriaris 
Eccl 11.  unque See thou never take glory in apparelle. Of all vanities this is the greatest, which we see so common among men of this world. If Adam had never fallen: we had never used apparel. For that, apparel was devised to cover our shame of nakedness, and other infirmities contracted by that fall. Wherefore, we that take pride and glory in apparel, do as much as if a beggar should glory and take pride of the old clouts that do cover his sores. S. Paul said unto a byshope, 
1. Ti. 6.  If we have whervuithall to cover ourselves, let us be content. And Christ touched deeply the danger of nice apparel, when he commended so much S. john Baptist for his austere 
Ma. 3. 11  attire: adding for the contradictory, Qui 
Luc. 7.  mollibus vestiuntur in domibus regni sunt: They which are appareled in soft and delicate apparel, are in kings courts: In kings courts of this world, but not in the kings court of heaven. For which cause in the description of the rich man damned, this is not omitted by Christ: That he was appareled in purple and 
Luc. 16.  silk.  
It is a wonderful thing to consider the different proceeding of God and the world 
Gen. 3.  herein. God was the first tailor that ever made apparel in the world: and he made it for the most noble of all our auncestous, in paradise: & yet he made it but of beasts skins. 
Heb. 12.  And S. Paul signifieth of the noblest saints of the old testament, that they were covered only with goats skins, and with the hears of camels. What vanity is it then for us, to be so curious in apparel, and to take such pride therein, as we do? we rob and spoil all creatures, almost in the world, to cover our backs, and adorn our bodies withal. From one, we take his wool: from 
The extreme va nitie and povercie of man.  an other his skin: from an other his furro: and from some other their very excrements, as the silk, which is nothing else, but the excrements of worms. Nor content with this, we come to fishes, & do beg of them certain pearls to hang about us. We go down into the ground for gold and silver: & turn up the sands of the sea, for precious stones: and having borrowed all this of other creatures, we jet up and down, provoking men to look upon us: as if all this now were our own. When the stone shineth upon our fingar: we will seem (forsooth) thereby to shine. When the silver and silks do glister on our backs: we look big, as if all that beauty came from us. And so (as the prophet 
Psal. 77.  saith,) we pass over our days in vanity, & do not perceive our own extreme folly.  
The second general branch, which 
2. Concupiscence of the eyes.  S. john appointeth, unto the vanity of this life, is concupiscence of the eyes: whereunto the ancient fathers have referred all vanities of riches, and wealth of this world. Of this S. Paul writeth to Timothy: give commandment 
1. Ti. 6.  to the rich men of this world, not to be high minded, nor to put hope in the uncertainty of their riches. The reason of which speech is uttered by the scripture, in an other place, when it sayeth: Riches shall not profit a man in 
Piou. 11  the day of revenge. That is, at the day of death & Ludgement: which thing, the rich men of this world, do confess themselves, though to late, when they cry, divitiarum iactantia 
Sap. 5.  quid nobis contulit? what hath the bravery of 
The vanity and peril of worldly wealth.  our riches profited vst All which doth evidently declare the great vanity of worldly riches, which can do the possessor no good at all, when he hath most reed of their help. rich men have slept their sleep, (saith 
Psal. 75.  the prophet) and have found nothing in their hands: that is, rich men have passed over this life, as men do pass over a sleep, imagining themselves to have golden mountains, and treasures: and when they a wake (at the day of their death) they find themselves to have nothing in their hands. In respect whereof, the prophet Baruch asketh this question: Where are they novu, which 
Cap. 3.  heaped together gold and silver, and which made no end of their scraping together? And he answereth himself immediately: Exterminati sunt, & ad inferos descenderunt: They are now rooted out, and are gone down unto hell. To like effect saith S. james. 
Now go to, you rich men: weep, and howl in your 
jac. 5.  miseries, that come upon you: your riches are rotten: and your gold and silver is rusty: & the rust thereof shall be in testimony against you: it shall feed on your flesh as fire: you have hoarded up wrath for yourselves in the last day.   
If wealth of this world be not only so vain, but also so perilous as here is affirmed: what vanity then is it for men to set their minds upon it, as they do? S. Paul sayeth of himself, that he esteemed it all but as dung. 
〈◊〉. 3.  And he had great reason surely to say so, seeing in deed they are but dung: that is, the very excrements of the earth, & found only in the most barren places thereof: as they 
job. 28.  can tell which have seen their mines. What a base matter is this then for a man to tie his love unto? God commanded in the old law, that what soever did go with his breast 
Levi. 11.  upon the ground, should be unto us in abomination. How much more then, a reasonable man, that hath glued his heart and soul unto a piece of earth? We came in naked unto 
Cap. 1.  this world, & naked we must go forth again, saycthe job. The mylle wheel stirrethe much about, and beateth itself from day to day, and yet at the years end it is in the same place, as it was in the beginning: so, rich men, let them toil and labour what they can, yet at their death must they be as poor, as at the first day wherein they were borne. 
When the rich man dieth (say the 
job. 27.  job) he shall take nothing with him, but shall close up his eyes, and find nothing. poverty shall lay hands upon him, and a tempest shall oppress him in the night: a burning wind shall take him away, & a hurl wind shall 〈◊〉 him from his place: it shall rush upon him, & shall not spare him: it shall bind his hands upon him, and shall hiss over him. For that it seethe his place whether he must go.   
The prophet David in like wise forewarneth us of the same, in these words: 
be not afeard when thou seest a man made rich, and the glory of his house multiplied. For when he dieth, he shall take nothing with him, nor shall his glory descend to the place whether he goeth: he shall pass into the progenies of his ancestors (that is, he shall go to the place where they are, who have lived as he hath done) and world without end he shall see no more light.   
All this and much more is spoken by the holy ghost, to signify the dangerous vanity of worldly weal the: and the folly of those men, who labour so much to procure the same, with the eternal peril of their souls, as the scripture assureth us. If so many physicians, as I have here alleged scriptures, should agree together, that such, or such meats were vencomus & perillsome: I think few would give the adventure to eat them, though otherwise in taste they appeared sweet, and pleasant. How then cometh it to pass, that so many earnest admonitions of God himself, can not stay us from the love of this dangerous vanity? 〈◊〉 cor apponere, saith God by the prophet: that is, lay not 
Psal. 61.  your heart unto the love of riches. 
Qui diligit 
Eccl. 31.  aurum non iustificabitur, say the the wise man:  he that loveth gold shall never be iustifed. 
Cap. 1.  I am angry greatly upon rich nations, sayeth God by Zacharie. Christ saith: 
Amen 
Mat. 19  dico whis, quia dives difficile intrabit in regnum caelorum: Truly I say unto you, that a rich man shall hardly get into the kingdom of heaven.  And again, wobe to you rich men, for 
Lue. 6.  that you have received your consolation in this life. Finally S. Paul saith generally of all, & to all: They which will be rich, do faell into temptation, 
1. Ti. 6.  and into the snare of the devil, and into many unprofitable and hurtful desires, which do drown men in destruction and perdition.  
Can any thing in the world be spoken more effectually, to dissuade from the love of riches than this? must not here now the covetous men, either deny God, or condemn themselves in their own consciences? let them 
The pretence of wife and children refuted,  go, and excuse themselves, by the pretence of wife & children, as they are wont: saying, they mean nothing else, but to provide for their sufficiency. Doth Christ, or S. Paul admit this excuse? aught we so much to love wife, or children, or other kindred, as to endanger our souls for the same? what comfort may it be to an afflicted father in hell, to remember, that by his means, his wife and children do live wealthelie in earth? all this is vanity (dear brother) & mere deceit of our spiritual enemy For within one moment after we are dead, we shall care no more for wife, children, father, mother, or brother, in this matter, than we shall for a mere stranger: and one penny given in alms while we lived for god's sake, shall comfort us more at that day, than thousands of pounds bestowed upon our kin, for the natural love we bear unto our own flesh and blood: The which, I would to Christ worldly men did consider: And then (no doubt) they would never take such care for kindred, as they do: especially upon their death beds: whence presently they are to depart to that place, where flesh & blood holdeth no more privilege: nor riches have any power to deliver: but only such, as were well bestowed in the service of God, or given to the poor for his name's sake. And this shallbe sufficient for this point of riches.  
The third branch of worldly vanities 
3. Of the vanity of world lie pleasures.  is called by S. john concupiscence of the flesh: which containeth all pleasures and carnal recreations: as banqueting, laughing, playeing, and the like, wherewith our flesh is much delighted in this world. And albeit in this kind, there is a certain measure to be allowed unto the godly, for the convenient maintenance of their health: as also in riches it is not to be reprehended: yet, that all these worldly solaces, are not only vain, but also dangerous, in that excess and abundance, as worldly men seek and use them: appeareth plainly by these words of Christ. 
Woe be 
joh. 16.  unto you which now do laugh, for you shall weep. Woe be unto you that now live in fill, and satiety:  for the time shall come, when you shall suffer hunger. And again, in 
joh. 16  S. john's gospel, speaking to his Apostles, and by them to all other, he saith. You shall uveepe and pule: but the world shall rejoice: making it a sign distinctive between the good and the bad: that the one shall mourn in this life, and the other rejoice, and make themselves merry.  
The very same doth job confirm both of 
job. 21.  the one, & the other sort: for of worldlings he saith: 
that they solace themselves with all kind of Music, & do pass over their days in pleasure, and in a very moment do go down into hell. But of the god: ie he saith in his own person: that they sigh 
job. 3.  before they eat their bread. And in an other place: that they fear all their works, 
job 9  〈◊〉 that God spareth not him which offendeth.  The reason whereof the wise man yet further expresseth. saying: That the uvorkes 
Eccle 9  of good men are in the hands of God: and no man knoweth whether he be worthy of love or hatred, at gods hands: but all is kept uncertain for the time to come. And old Tobias insinuateth 
Tob. 5.  yet an other cause, when he saith: What joy can I have or receive, seeing I sytt here in darkness? Speaking literallye of his corporal blindness, but yet leaving it also to be understand of spiritual, and internal darkness.  
These are then the causes (beside external 
why good men are sad in this life.  affliction which God often sendeth) why the godly do live more sad and fearful in this life, than wicked men do, 
1. Co. 2.  according to the counsel of S. Paul: and 
2. Co. 7.  why also they sigh often and weep, as 
Philip. 2  job and Christ do affirm: for that they remember 
job. 3.  often the justice of God: their own 
joh. 16.  frailty in sinning: the secret judgement of god's predestination uncertain to us: the vale of misery and desolation, wherein they live here: which made even the Apostles to 
Rom. 〈◊〉  groan, as S. Paul saith, though they had less cause thereof than we. In respect whereof 
Ephe: 4.  we are willed to pass over this life in carefulness, 
Mat. 24.  wachefullnes, fear and trembling, 
2. Cor. 5. & 7.  and in respect whereof also, the wiseman 
Eccle. 7.  saith: It is better to go to the house of sorrow, than to the house of feasting. And again. Where sadness is, there is the heart of wisemen: but where mirth is, there is the heart of 〈◊〉. Finally, in respect of this the scripture saith: Beatus homo 
Prou. 28  qui semper est pavidus: Happy is the man which always is fearful. Which is nothing else, but that which the holy ghost commandeth every man, by Micheas the 
Mich. 6.  Prophet, solicitum ambulare cum deo: To walk careful an diligent with God, thinking upon his commandments, how we keep and observe the same, how we resist, and mortify our members upon earth and the like: which cogitations, if they might have place with us, would cut of a great deal of those wordly pastimes, wherewith the careless sort of sinners are overwhelmed. I mean of those good feloushippes of eatings, drynking, laughings, synging, disputings, & other such vanities that distract us most.  
Hereof, Christ gave us a most notable advertisement, in that he wept often: as at his nativity: at the resuscitation of Lazarus: upon 
joh. 10.  jerusalem & upon the cross. But he is never 
Luc. 19  red to have laughed in all his life. Hereof also is his own nativity & death a signification which, being both in gods hands, are appointed unto us, with sorrow & grief, as we see. But the middle part thereof, that is, our life, being left in our own hands (by gods appointment:) we pass it over with vain delights, never thinking whence we came, nor whether we go.  
A wise travailer passing by his Inn, though he see pleasant meats offered him: 
A similitude.  yet he forbeareth, upon consideration of the price, and the journey he hath to make: and taketh in nothing, but so much, as he knoweth well, how to discharge, the next morning, at his departure: But a fool Laycthe hands on every delicate bait that is presented to his sight: & playeth the prince, for a night or two. Marry, when it cometh to the reckoning: he wisheth, that he had lived, only with bread and drink, rather than to be so troubled, as he is, for the payment. The custom of goods church is, to fast the even of every feast, and then to make merry the next day: that is, upon the festival day itself: which representethe the abstinent life of good men in this world, thereby to be merry in the world to come. But the fashion of the world is contrary: that is, to eat and drink merrily first, at the tavern: And after, to let the host bring in his reckoning. They eat, drink, and laugh: & the host, he skoreth up all in the mean space: And when the time cometh, that they must pay: many a heart is sad, that was pleasant before.  
This the scripture affirmeth also, of the pleasures of this world: Risus dolore miscebitur 
Prou. 14  & extrema gaudii luctus occupat: Laughter shall be mingled with sorrow: and mourning shall ensue at the hinder end of mirth. The devil, that playeth the host, in this world, and will serve you, with what delight or pleasure you desire, writeth up all in his book: and at the day of your departure, (that is, at your death) will he bring the whole reckoning, and charge you with it all and then shall follow that, which God promiseth to 
Amos. 2.  worldlings, by the prophet Amos: Your mirth 
Tob. 2.  shallbe turned into mourning and lamentation. Yea, and more than this, if you he not able to discharge the reckoning: you may chance to hear that other dreadful sentence of 
Apo. 18.  Christ, in the apocalypse, quantum in delitiis fuit, tantum date illi tormentum: Look, how much he hath been in his delights, so much torment do you lay upon him.  
Wherefore, to conclude this point, and there withal this first part, touching 〈◊〉: truly may we say with the prephet David, of a wordly minded man: 〈◊〉 vanitas 
Psal. 38.  omnis homo vivens: The life of such men containeth all kind of vanity: That is, vanity in ambition, vanity in riches, vanity in pleasures, vanity in all things which they 〈◊〉 esteem. And therefore, I may well end with the words of God, by the prophet Esay, vae vobis, qui 〈◊〉 iniquitatem in funlculis vanicatis: 
Esa. 59  Woe be unto you, which do draw wickedness in the ropes of vanity. These ropes are those vanities of vainglory, pmotion, 
The ropes of va nitie.  dignity, nobility, beauty, riches, deiites, and other before touched: which always draw with them some iniquity & sin. For which cause David saith unto God: Thou hatest (o Lord) observers of superfluous vanities. And the 
Psal. 3.  scripture reporting the cause why God destroyed utterly the family and lineage of 
4. Re. 17  Baasa king of Israel, say the, it was, For that they had provoked God in their vanities. And lastly, for this cause the holy ghost pronounceth generally of all men: Beatus vir qui non respexit in vanitates, & insanias falsas: Blessed 
Psal. 39  is that man, which hath not respected vanities, and the false madness of this world.  
Now come I then to the second part 
2. How worldly vanities are also deceits.  proposed in this chapter: to show how this world, with the commodities thereof, are not only vanities, but also deceits: as Christ termeth them: for that in deed, they perform not unto their followers, those idle 
Mat. 13.  vanities which they do promise. Wherein, the world may be compared to that wretched, and ungrateful deceiver, Laban: who made poor jacob to serve him seven years for 
Gen. 29 False pro mises of the world.  fair Rachel, and in the end deceived him with fowl Lia. What false promises doth the world make daily? to one it promisethe long life and health: and cutteth him of in the midst of his days: To an other it promiseth great wealth, & promotion: and after long service, performeth no part thereof: to an other it promiseth great honour by large expenses: but underhande it casteth him into contempt, by beggary: to an other it assureth great advancement by marriage: but yet never giveth him ability to come to his desire. Go you over the whole world: behold countries: view provinces: look into cities: hearken at the doors and windows of pri vate houses, of prince's palaces, of secret chambers: and you shall see, and hear nothing, but lamentable complaints: one, for that he hath lost: an other, for that he hath not won: a third for that he is not satisfied: ten thousand, for that they are deceived. 
The false promises of renown.   
Can there be a greater deceit (for examples sake) than to promis renown, and memory, as the world doth to her followers: and yet to forget them as soon as they are dead? who doth remember now one, of forty thousand jolly fellows in this world, captains, soldiers, counsaillers, Dukes, Earls, princes, prelate's, and Emperors, kings & queens, Lords and ladies? who remembrethe them (I say?) who once thinketh or speaketh of them now? hath not their memory perished with their sound, as the prophet 
Psal. 9  saith? did not job promise truly, that their 
job. 13.  remembrance should be as ashes trodden under foot? 
Psal. 1.  And David: That they should be as dust blown 
jerom. in vita Pauli heremitae.  abroad with the wind? S. Paul the first eremite hid himself fowerskore and ten years in a wilderness, without knowing, or speaking with any man, or once showing or revealing himself to the world: And yet now, the world both remembreth, & honoureth his memory. But many a king, & Emperor have strived & laboured, all their life, to be known in the world, and yet are now forgotten: So that the world is like, in this point, (as one saith) unto a covetous & forgetful 
A compa rison.  host, who, if he see his old gest come buy, in beggarly estate, all his money being spent: he maketh semblance not to know him. And if the gest marvel thereat: and say, that he hath come often that way, and spent much money in the house: the other answereth: it may be so, for there pass this way so many, as we use not to keep account thereof. But, what is the way to make this host to remember you (saith this. author?) the way is (saith he) to use him evil as you pass by: beat him well, or do some other notable injury unto him (as Paul, and his like did unto the world:) and he will remember you, as long as he liveth, and many times will talk of you, when you are far of from him.  
Infinite are the deceits, and dissimulations 
What the decei tes of the world are.  of the world: It seemeth goodly, fair and gorgeous, in utter show: but when it cometh to handling, it is nothing but a feather: when it cometh to sight, it is nothing but a shadow: when it cometh to weight, it is nothing but smoke: when it cometh to opening, it is nothing but an image of plaster work, full of old rags & paches within. To know the miseries of the world, you must 
A similitude.  go a little out from it. For, as they which walk in a mist, do not see it so well, as they which stand upon a hill from it: so fareth it, in discerning the world: whose property is, to blind them that come to it, to the end they may not see their own estate: even as a Raven, first of all, strykethe out the poor sheeps eyes, to the end, she may not see the way, to escape from his tyranny.  
After the world hath once bereft the worldling, of his spiritual sight, that he can judge no longer, between good, and evil, vanity, and verity: then, it rockethe him a sleep, at ease and pleasure: it bindeth him sweetly: it deceyvethe him pleasantly: it tormentethe him in great peace and rest: it hath a proud spirit straightways, to place 
Math. 4.  him in the pinnacle of greedy ambition, and there hence, to show him all the dignities, & preferments of the world: it hath twenty false merchants, to show him in the dark, the first and former ends, of fair and precious clothes: Marry, he may not look into the whole pieces, nor carry them to the light: It hath four hundred false prophets to flatter him, as Achab had, which must keep 
3. Re. 22.  him from the hearing of Micheas his counsel: that is, from the remorse of his own conscience, which telleth him truth: It hath a thousand cunning fishers, to lay before him pleasant baits, but all furnished with dangerous hooks within: It hath infinite strumpettes of Babylon, to offer him drink in golden cups, but all mingled with 
Apo. 17.  moste deadly poison: It hath in every door an alluring jahel, to entice him into the 
judic. 4.  milk of pleasures and delights, but all have their hammers and nails in their hands, to murder him in the brain, when he falleth a sleep. It hath in every corner, a flattering joab, to embrace with one arm, and kill 
〈◊〉. Re. 20  with the other: A false judas, to give a kiss, and therewith to betray. Finally it hath 
Luc. 22.  all the deceits, all the dissimulations, all the flatteries, all the treasons, that possibly may be devised. It hateth them, that love it: deceiveth them, that trust it: afflicteth them, that serve it: reproacheth them, that honour it: damneth them, that follow it: and moste of all forgetteth them, that labour and travail most of all for it. And to be brief in this matter, do you what you can for this world, and love it, and adore it, as much as you will: yet in the end, you shall find it a right Nabal: who after many benefits received from David, yet when David came to have need of him, he answered, who is David? or who is the son of isaiah, that I should know him? upon great cause then said the 
1. Re. 25.  prophet David, O you children of men, hovue long will you be so dull hearted? Why do you love vanity, and seek after a lie? He calleth the 
Psal. 4.  world, not a liar, but a lie itself: for the exceeding great fraud, and deceit, which it useth.  
The third name or property that Christ 
3. How pleasures of the world are thorns.  ascribethe unto the pleasures and riches of the world is, that they are thorns: of which, S. Gregory writeth thus, who ever would have believed me if I had called riches thorns, as Christ here doth, seeing thorns do prick, and riches are so pleasant? 
And yet surely 
Hom. 15. in evarg.  they are thorns, for that, with the pricks of their careful cogitations, they tear, and make bloody the minds of wordly men.  By which words, this holy father signifieth, that even, as a man's naked body, tossed and tumbled among many thorns, can not be but much rent and torn, and made bloody with the pricks thereof: so a worldly man's soul beaten with the cares and cogitations of this life, can not but be vexed with restless pricking of the same, & wounded also with many temptations of sin, which do occur. This doth Solomon (in the places before alleged) signify, when he doth not only call the riches and pleasures of this world, vanity of vanities, that is, the greatest vanity: 
Eccle. 1. 2. 3. 4.  of all other vanities: but also affliction of spirit: giving us to understand, that where these vanities are, & the love of them once entered: there is no more the peace of God, which 
Phil. 4.  passeth all understanding: there is no longer rest, or quiet of mind: but war of desires: vexation of thoughts: tribulation of fears: pricking of cares, unquietness of soul: which is in deed a most miserable and pitiful affliction of spirit.  
And the reason hereof is, that as a clock 
A compa rison.  can never stand still from running, so long as the peazes do hang thereat: so a worldly man, having infinite cares, cogitations, and anxieties hanging upon his mind, as peazes upon the clock, can never have rest, or repose day or night, but is enforced to beat his brains, when other men sleep, for the compassing of those trifles, where with he is encumbered. Oh, how many rich men in the world do feel to be true, that I now say? how many ambitious men do prove it daily, and yet, will not deliver themselves, out of the same?  
Of all the plagues sent unto Egypt, that 
Exod. 8.  of the flies was one of the most trouble some, and fastidious. For, they never suffered men to rest: but the more they were beaten of, the more. they came upon him. So, of all the miseries, and vexations, that God layeth upon worldlings, this is not the least, to be tormented with the cares of that, which they esteem their greatest felicity: and can not beat them of, by any means they can devise: They rush upon them in the morning, as soon as they a wake: they accompany them in the day: they forsake them not at night: they follow them to bed: they let them from their sleep: they afflict them in their dreams: and sinallie, they are those importune and unmerciful tyrants, which God threatnethe 
jere. 16.  to wicked men, by jeremy the prophet, qui nocte ac die non 〈◊〉 requiem, which shall give them no rest, either by day or night. And the cause hereof, which God allegeth in the same chapter, is, quia abst ili pacem meam a populo isto (dicit dominu,) nisericordiam, & miserationes For that I have taken away my peace from this kind of people (saith God) I hau taken away my mercy, & commiserations: a very heavy sentence to all them, that lie under the yoke, and bondage of these miserable vanities.  
But yet, the prophet Isaiah hath a much 
Esa. 59  more terrible description of these men's estate: They put their trust in things of nothing, and do talk vanities: They conceive labour, & bring forth iniquity: they break the eggs of serpents, & weave the webs of spiders: he that shall eat of their eggs, shall die: and that which is hached thence, shallbe a Cockatrice: their webs shall not make cloth, to cover them: for that, their works are unprofitable: and the work of iniquity is in their hands. These are the words 
The explication of the words of Esay.  of Esay, declaring unto us, by most significant similitudes, how dangerous thorns the riches and pleasures of this world are. And first he saith, they put their hope in things of nothing, and do talk vanities: To signify, that he meaneth of the vanities, and vain men of this world: who commonly do talk of the things which they love best, and wherein they place their greatest affiance. secondly he saith, they conceive labour, and bringfoorthe iniquity: alluding herein, to the chyldbyrthe of women, who first, do conce ave in their womb: and after a great deal of travail, do bring forth their infant: so, worldly men, after a great time of travail, and labour in vanities, do bring forth no other fruit, than sin and iniquity For that is the effect of those vanities, as he speaketh in the same chapter, crieinge out to such kind of men: Woe be unto voas, which do 〈◊〉 iniquity in the ropes of vanity.  
But, yet to express this matter more forcibly, he useth two other similitudes: saying, they break the eggs of serpents, and do weave the webs of spiders: signifying by the one, the vanity of these worldly cares: and by the other, the danger thereof. The spider we see, taketh great pains and labour many days together, to weave herself a web: and in the end, when all is done, cometh a puff of wind, or some other little chance, and breaketh all in pieces: even as he in the gospel, which had taken great travail & care, 
Luc. 12.  in heaping riches together, in plucking down his old barns, and building up of now: and when he was come to say to his soul, Now be merry: That night his soul was taken from him, & all his labour lost. Therefore Esay saith in this place, that the webs of these weavers shall not make them cloth to cover them with all? for that their works are unprofitable.  
The other comparison containeth matter of great danger and fear. For, as the bird that sitteth upon the eggs of serpents, by breaking & hatching them, bringeth forth a perilous brood, to her own destruction: so those that sytt a brood upon these vanities of the world (saith Esay) do hatch at last their own destruction. The reason whereof is, (as he saith) for that the work of iniquity is in their hand: Still harping upon this string, that a man can not love and follow these vanities, or entangle himself with their ropes (as his phrase is) but that he must in deed draw on much iniquity there with: that is, he must mingle much sin and offence of God with the same: which effect of sin, because it killeth the soul, that consenteth unto it: therefore Esay compareth it unto the brood of serpents, that killeth the bird which bringeth them forth to the world. And finally, Moses useth the like similitudes, when he saith, of vain and wicked men. Their vineyard is 
Deut. 32  the vinyeard of Sodomites, their grape is the grape of gall, and their clusters of grapes are most bitter: their wine is the gall of dragons, and the poison of cockatrices, uncurable. By which dreadful & loathsome comparisons, he would give us to understand, that the sweet pleasures of this world are in deed deceits, and will prove themselves, one day, most bitter and dangerous.  
The fourth point that we have to consider 
The fourth part, how the world is misery.  is, how this word, aerumna, that is, misery and calamity, may be verified of the world, and the felicity thereof. Which thing, though it may appear sufficiently, by that which hath been said before: yet will I (for promise sake) discuss it a little further in this place, by some particulars. And among 
Brevity  many miseries which I might here recount, the first, and one of the greatest, is, the brevity and uncertainty of all worldly prosperity. Oh, how great a misery is this unto a worldly man, that would have his pleasures constant and perpetual? O death 
Eccl. 41.  how bitter is thy remembrance (sayeth the scripture) ●…nto a man that hath peace in his riches? we have seen many men advanced, and not endured two months in their prosperity: we have heard of divers married in great joy, and not have lived six days in their felicity: we have read of strange matters happened out in this kind: and we see with our eyes no few examples daily. What 
1. Mac. 1  a grief was it (think you) to Alexander the great, that having subdued, in twelve years, the most part of all the world, should be then enforced to die, when he was most desirous to live? and when he was to take most joy, and comfort of his victories? what a sorrow was it to the rich man in the gospel, to hear upon the sudden, hac nocte: 
Luc. 12.  Even this night thou must die? what a misery will this be to many worldlings, when it cometh: who now build palaces, purchase lands, heap riches, procure dignities, make marriages, join kindreds: as though there were never an end of these matters? what a doleful day, will this be to them (I say) when they must forego all these things, which they so much love? when they must be turned of, as prince's mules are wont to be, at the journeys end: that is, their treasure taken from them, and their galled backs only, left unto themselves? for, as we see these mules 
A comparison.  of princes go, all the day long, loaden with treasure, and covered with fair clothes, but at night shaken of, into a sorry stable, much bruised, & gauled, with the carriage of those treasures: so rich men, that pass through this world, loaden with gold, and silver, and do gall greatly, their souls in carriage thereof: are despoiled of their burden at the day of death, and are turned of, with their wounded consciences, to the loathsome stable of hell and damnation.  
another misery joined to the prosperity 
Discontentement  of this world, is the grievous counterpeaze of discontentementes, that every worldly pleasure hath with it. Run over every pleasure in this life, and see what sauce it hath adjoined. Ask them that have had most proof thereof, whether they remain contented, or no? The possession of riches is accompanied with so many fears, and cares, as hath been showed: The advancement of honours is subject to all miserable servitude that may be devised. The pleasure of the flesh, though it be lawful and honest: yet, is it called by S. Paul, tribulation of the flesh: 
1. Cor. 7.  But, if it be with sin: ten thousand times more, is it environed, with all kind of miseries.  
who can reckon up the calamities of 
Miseries of body  our body? so many diseases, so many infirmities, so many mischances, so many dangers? who can tell the passions of our mind that 
Ofminde  do afflict us, now with angar, now with sorrow, now with envy, now with fury? 
Of goods.  who can recount the adversities, and misfortunes that come by our goods? who can number the hurts, and discontentations, that 
Of neighbours.  daily ensue upon us, from our neighbours? ne calleth us into law for our goods: an other pursueth us for our life: a third, by slander impugueth our good name: one afflicteth us by hatred, an other by envy, an other by flattery, an other by deceit, an other by revenge, an other by false witness, an other by open arms. There are not so many days, nor hours in our lives, as there are miseries and contrarieties in the same. And further than this, the evil hath this prerogative above the good, in our life, that one defect only overwhelmeth and drowneth a great number of good things together: as if a man had all the felicities heaped together, which this world could yield, & yet had but one tooth out of tune: all the other pleasures would not make him merry. Hereof you have a clear example in Aman, chief counsellor of king 
Hest. 5.  Assuerus: who, for that, Mardochaeus the jew did not rise to him when he went by, nor did honour him, as other men did: he said to his wife & friends, that all his other felicities were nothing, in respect of this one affliction. 
The misery of blindness.   
Add now to this the misery of darkness & blindness, wherein worldly men live, (as in part I have touched before) most fitly prefigured by the palpable darkness of egypt, 
Exo. 10.  wherein no man could see his neighbour, no man could see his work, no man could see his way: such is the darkness wherein worldly men 
Mat. 13.  walk. They have eyes, but they see not, saith Christ: that is, though they have eyes to see the matters of this world: yet they are blind, for that they see not the things they should see in deed: The children of this world are wiser in their generation, than the children of 
Luc. 16.  light. But that is only, in matters of this world, in matters of darkness, not in matters of light, whereof they are no children: for that, the carnal man understandeth not the things which are of God. Walk over the world, & 
1. Cor. 2.  you shall find men as sharp eyed as Eagles in things of earth: but the same men as blind as beetles in matters of heaven: hereof ensue those lamentable effects, that we see daily, of man's laws so carefully respected, and gods commandments so contemptuously rejected: of earthly goods sought for, and heavenly goods not thought upon: of so much travail taken for the body, & so little care used for the soul. Finally, if you will see in what great blindness the world doth live: remember that S. Paul coming 
Act. 9  from a worldling to be a good Christain, had scales taken from his eyes by Ananias, which covered his sight before, when he was in his pride, and ruff of the world.  
Beside all these miseries, there is yet an 
Temptations and dangers.  other misery, greater in some respect, than the former, and that is, the infinite number of temptations, of snares, of enticements in the world, whereby men are drawn to perdition daily. Athanasius writeth of S. Anthony the 
Athan, in vita Antonii.  eremite, that God revealed unto him, one day, the state of the world, and he saw it all hanged full of nets in every corner, and devils sitting by, to watch the same. The prophet David, to signify the very same thing, that is, the infinite multitude of snares in this world, sayeth, God shall rain snares 
Psal. 10.  upon sinners: that is, God shall permit wicked men to fall into snares: which are as plentiful in the world, as are the drops of rain, which fall down from heaven. Every thing almost, is a deadly snare, unto a carnal, & loose hearted man. Every sight that he seethe, every word that he heareth, every thought that he conceiveth: his youth, his age: his friends, his enemies: his honour, his disgrace: his riches, his Poverty: his compagnie keeping: his prosperity, his adversity: his meat that he eateth: his apparel that he weareth: all are snares, to draw him to destruction, that is not watchful:  
Of this then, and of the blindness declared 
Facility of sinning.  before, doth follow the last, and greatest misery of all, which can be in this life: And that is, the facility whereby worldly men do run into sin. For truclie sayeth the 
Pro. 14.  scripture, miseros facit populos peccatum: Sin is the thing that maketh people miserable. And yet, how easily men of the world do commit sin, & how little scruple they make of the matter, job signifieth, when, talking of such a man, he sayeth, bibit quasi aquam iniquitatem: 
job. 15.  He suppeth up sin, as it were water: that is, with as great facility, custom, and ease, passeth he down any kind of sin, that is offered him, as a man drinketh water, when he is a thirst. He that will not believe the saying of job: let him prove a little, by his own experience, whether the matter be so or no: let him walk out, into the streets, behold the doings of men, view their behaviour, consider what is done in shops, in halls, in consistories, in judgement seats, in palaces, and in common meeting places abroad: what lying: what slandering: what deceiving there is. He shall find, that of all things whereof men make any account, nothing is so little accounted of, as to sin. He shall see justice sold, verity 
The sinful state of the world.  wrested, shame lost, and equity despised. He shall see the Innocent condemned: the guilty delivered: the wicked advanced: the virtuous oppressed. He shall see many thieves flourish: many usurers bear great sway, many murderers and extorsioners reverenced & honoured: many fools put in authority: and divers which have nothing in them but the form of men, by reason of money, to be placed in great dignities for the government of others. He shall hear at every man's mouth, almost, vanity, pride, detraction, envy, deceit, dissimulation, wantonness, dissolution, lying, swearing, perjury, and blaspheming. Finally, he shall see the most part of men, to govern themselves absolutely, even as beasts do, by the motion of there passions, not by law of justice, reason, religion, or virtue. 
The syveth part of this chapter.   
Of this doth ensue the fifth point that Christ toucheth in his parable, and which I promised here to handle: to wit, that the love of this world choketh up and strangleth every man, whom it possesseth, from all celestial and spiritual life, for that it filleth him with a plain contrary spirit, to the spirit of God. The Apostle faith, Si quis 
Rom. 8.  spiritum Christi non habet, hic non est eius: If any man have not the spirit of Christ, this fellow belongeth not unto him. Now, how contrary the spirit of Christ, and the spirit of the world is, may appear by the twelve 
Gal. 5.  fruits of Christ's spirit reckoned up by 
The effects of the spirit of Christ.  S. Paul unto the Galathians: to wit. Charity, which is the root and mother of all good works: joy, in serving God: peace, or tranquillity of mind in the storms of this world: Patience, in adversity: longanimity, in expecting our reward: Bonytye, in hurting noman: Benignity, in sweet behaviour: Gentleness, in occasion given of anger: Faythefullnes, in performing our promises: Modesty, without arrogancy Continency, from all kind of wickedness: Chastity, in conserving a pure mind in a clean and unspotted body. Against 
Gal. 5.  these men (saith S. Paul) there is no law. 
The effects of the spirit of this world.  
And in the very same chapter he expresseth the spirit of the world by the contrary effects, saying, the works of flesh are manifest, which are, fornication, uncleanness, wantonness, lechery, Idolatry, poysonninges, enmities, contentions, emulations, wrath, strife, dissension, sects, envy, murder, drunkenness gluttony, and the like: of which I foretell you: as I have told you before, that those men which do such things shall never obtain the kingdom of heaven. 
Two rules of S. Paul to know our spirits.    
Hear now may every man judge of the spirit of the world and the spirit, of Christ: and (applying it to himself) may conjecture, whether he holdeth of the one, or of the other. S. Paul giveth two pretty short rules in the very same place to try the same: The first is, They which are of Christ, have crucified 
Gal. 5.  their flesh, uvithe the vices, and concupiscences thereof: That is, they have so mortified their own bodies, as they commit none of the vices and sins repeated before, nor yield not unto the concupiscences or temptations thereof. The second rule is, yfwe live in spirit, then let us walk in spirit: That is, our walking and behaviour is a sign whether we be alive or dead. For if our walking be spiritual, such as I have declared before by the twelve fruits thereof: then do we live and have life in spirit: but if our works be carnal, such as S. Paul now hath described: then are we carnal and dead in spirit, nor have we any thing to do with Christ, or portion in the kingdom of heaven. And for that all the world is full of those carnull works, and bringeth forth no fruits in deed of Christ's spirit, nor permittethe them to grow or prosper within her: thence is it, 
Christ & the world. enemies.  that the scripture always putteth Christ, and the world for opposite & open enemies.  
Christ himself saveth, that the world can not receaus the spirit of truth. 
And again in 
joh. 14.  the same Evangelist, he sayeth, that neither he, 
joh. 15. 17.  nor any of his, are of the world, though they live in the world: And yet further, in his most vehement prayer unto his father, pater just, mundus te non cognovit:  Just father the world hath not known thee For which 
joh. 17  cause S. john writeth, If any man love the world the love of the father is not in him: And yet further 
joh. 2.  S. james, that who soever but desireth to be 
jac. 4.  friend of this world, is thereby made an enemy to God. What will worldly men say to this? 
1. Co. 11.  S. Paul affirmeth plainly, that this world is to be damned: And Christ insinuateth the same in S. john's gospel: but most of all, in that 
joh. 12.  wonderful fact of his, when praying to his father, for other matters, he excepteth the world by name. Non pro mundo rogo saith he? 
joh. 17.  I do not ask mercy, and pardon for the world, But for those which thou hast given me out of the world. Oh what a dreadful exception is this, made by the saviour of 
joh. 1.  the world, by the lamb, that taketh away all 
Luc. 23.  sins, by him that asked pardon, even for his tourmentoures, and crucifiers, to except now the world by name from his mercy? Oh that worldly men would consider but this one point only: they would not (I think) live so void of fear as they do.  
Can any man marvel now why S. Paul crieth so carefully to us, nolite conformari huic 
Rom. 12.  saeculo, conform not yourselves to this world? & again: that we should renounce utterly 
Tit. 2.  all secular desires? can any marvel why S. john, which was most privy, above all other, to Christ's holy meaning, here in sayeth to us in such earnest sort. Nolite diligere mundum neque ea quae in mundo sunt, Do not love the world, nor any thing that is in the world. 
1. joh. 2.  If we may neither love it, nor so much as conform ourselves unto it, under so great pains (as are before rehearsed) of the enmity of God and eternal damnation: what shall become of those men that do not only conform themselves unto it, and the vanities thereof: but also do follow it, seek after it, rest in it, and do bestow all their labours, and travails upon it.  
If you ask me the cause why Christ so 
Whi Christ hateth the world.  hateth and abhorreth this world: S john telleth you, 〈◊〉 mundus totus in maligno posius est, for that all the whole world is set on naughtiness: 
for that it hath a spirit contrary 
1. Io. 5.  to the spirit of Christ, as hath been showed:  for that it teacheth pride, vainglory, ambition, envy, revenge, malice, with pleasures of the flesh, and all kind of vanities: And Christ, on the contrary side, humility, meekness, perdoning of enemies, abstinence, chastity, sufferance, mortisication, bearing the cross, with contempt of all earthily pleasures for the kingdom of heaven: for that it persecuteth the good, & advanceth the evil: for that it rooteth out virtue, and planteth all vice: And finally, for that it shutteth the 
Apoc. 3.  doors against Christ when he knocketh, & strangleth the heart that once it possessethe. 
A description of the world.   
Wherefore to conclude this part, seeing this world is such a thing as it is: so vain, so deceitful, so troublesome, so daunger●…us: seeing it is a professed enemy to Christ, excommunicated and damned to the pit of hell: seeing it is (as one father sayeth) an ark of travail, a school of vanities, a fear of deceit, a labirin the of error: seeing it is nothing else but a barren wilderness, a stony field, a dirty Sty, a tempestuous sea: seeing it is a grove full of thorns, a meadow full of scorpions, a flourishing garden without fruit, a cave full of poisoned and deadly basilisks: seeing it is finally (as I have showed, a fountain of miseries, a river of tears, a feigned fable, a delectable frenzy: seeing (as S. Austen 
Au. ep. 39  sayeth) the joy of this world hath nothing else but false delight, true asperity, certain sorrow, uncertain pleasure, travailsome labour, fearful rest: grievous misery, vain hope of felicity: seeing it hath nothing in it (as S. Chrisostome saith) but tears, shame, 
Hom. 22. ad pop. antioch.  repentance, reproach, sadness, negligences, labours, terrors, sickness, sin, and death itself: seeing the world's repose is full of anguish: his security without foundation: his fear without cause: his travails without fruit: his sorrow without profit: his desires without success: his hope without reward: his mirth without continuance: his miseries without remedies: seeing these and a thousand evils more are in it: and no one good thing can be had from it: who will be deceived with this vizard, or alured with this vanity hereafter? who will be stayed from the noble service of God by the love of so fond a trifle as is this world? And this, to a reasonable man may be sufficient to declare the insufficencie of this third impediment. 
The last part of this chapter how we   
But yet for the satissieing of my promiss in the beginning of this chapter: I have to add a word or two in this place, how we may avoid the danger of this world, and also use it unto our gain and commodity. 
may 〈◊〉 de the evil of the worl de.  And for the first, to avoid the dangers, seeing there are so many snares and traps, as hath been declared: there is no other way but only to use the resuge of birds in avoiding the dangerous snares of fowlers: that is, to mount up into the air, and so to 
Pro. 1.  fly over them all. 〈◊〉 rete ante oculos pennatorum: saith the wise man: that is, the net is laid in vain before the eyes of such as have wings, and can fly. The spies of Hierico, though many snares were laid for them by their enemies: yet they escaped all, for that they walked by hills, sayeth the 
Ho. 1. in joshua.  scripture: which place Origen expounding, sayeth, that there is no way to avoid the dangers of this world, but to walk upon hills, and to imitate David, that said, Levaui 
Psa. 120  oculos meos ad montes, unde veniet anxilium mihi. I lifted up mine eyes unto the hills, wherhence all mine aid and assistance came, for avoiding the snares of this world. And 
Psa. 123.  then shall we say with the same David, Anima nostra sicut passer crepta est de laquco venantium: Our soul is delivered as a sparrow from the snare of the fowlers. We must say with 
Phill. 3  S. Paul, Our conversation is in heaven. And then shall we little fear all these deceits, & dangers upon earth. For as the fowler hath no hope to cache the bird, except he can allure her to pyche, and come down, by some means: so hath the devil, no way to entangle us, but to say as he did to Christ, mitte te 
Matt. 4.  deorsum, throw thyself down: that is, piche down upon the baits which I have laid: eat and devour them: enamour thyself with them: tie thine appetite unto them: and the like.  
Which gross and open temptation he that will avoid, by contemning the allurement of these baits: by flyeing over them: by placing his love and cogitations in the mountains of heavenly joys and eternity: he shall easily escape all dangers and perils. King David was past them all when he said to God: What is there for me in heaven, 
Psal. 72.  or what do I desire besides thee upon earth? my flesh and my heart have fainted for desire of thee. Thou art the God of my heart, and my portion (o Lord) for ever.  
Saint Paul also was passed over these dangers, when he said, that now he was crucified 
Gal. 6.  to the world, and the world unto him: & that 
Phili. 3.  he esteemed all the wealth of this world as 
2. Co. 10.  mere dung: And that albeit he lived in flesh, yet lived he not according to the flesh. Which glorious example if we would follow, in contemning and despising the vanities of this world, and fixing our minds, in the noble riches of gods kingdom to come: the snares of the devil would prevail nothing at all against us in this life.  
Touching the second point: how to use 
How to use worl dlie wealth to our a svam toge.  the riches and commodities of this world to our advantage: Christ hath laid down plainly the means: Facite vobis amicos de Mammona iniquitatis: Make unto you friends of the riches of iniquity. The rich gloutton might 
Luc. 16.  have escaped his torments, and have made himself a happy man by help of worldly 
Luc. 16.  wealth, if he would. And so might many a thousand which now live, and will go to hell for the same. Oh, that men would take warning and be wise whiles they have time. 
Gala. 4.  S. Paul sayeth: Deceive not yourselves: Look 
2. Cor. 9  what a man sovueth, and that shall he reap. What a plentiful harvest than might rich men provide themselves, if they would: which have such store of seed, and so much ground offered them daily to sow it in? why do they not remember that sweet harvest song: Come ye blessed of my father, enter into the 
Mat. 25.  kingdom prepared for you: for I vuas hungry, and you fed me: I was thirsty, and you gave me to drink: I vuas naked and you apparelled me? Or if they do not care for this: why do they not fear at least the black Sanctus that must be chanted to them for the contrary? Agite 
jac. 5.  nunc divites, plorate, ululantes in miseriis vestris quae aluenient vobis: go to now you rich men weep and howl in your miseries that shall come upon you?  
The holy father john Damascen reporteth 
Dam. in hist. Barlaam & josaphat cap. 14. A parable.  a goodly parable of Barlaam the eremite, to our purpose There was (sayeth he) a certain city, or common wealth, which used to choose themselves a king from among the poorest sort of people, and to advance him to great honour, wealth, and pleasures for a time: But after a while, when they were weary of him, there fashion was to rise against him, and to despoil him of all his felicity, yea the very clothes of his back, and so to banish him naked into an island of a far country: where, bringing nothing with him, he should live in great misery, and be put to great slavery for ever. Which practice one king at a certain time considering, by good advise: (for all the other, though they knew that fashion, yet through negligence and pleasures of their present felicity, cared not for it,) took resolute order with himself how to prevent this misery: which was by this means. He saved every day great sums of money from his superfluities, & idle expenses, & so, secretly made over before hand a great treasure unto that island, whereunto he was in danger daily to be sent. And when the time came, that in deed they deposed him from his kingdom, and turned him away naked, as they had done the other before: he went to the island with joy and confidence, where his treasure lay: and was received there, with exceeding great triumph: & placed presently in greater glory, than ever he was before.  
This parable teacheth as much as possibly may be said in this point. For the city 
The application of this parable.  or common wealth is this present world, which advauncethe to authority, poor men: that is, such as come naked into this life: & upon the sudden when they look least for it, doth it pull them down again, and turneth them of naked into their graves, and so into an other world: where bringing no treasure of good works with them, they are like to find little favour, but rather eternal misery. The wise king that prevented this calamity, is he, which in time of wealth in this life (according to the counsel of Christ) 
Luc. 12.  do the seek to lay up treasure in heaven by alms deeds and other, good works, against the day of his death, when he must be banished hence naked, as all the princes of that city were. At which time, if their good deeds do follow them (as God promyssethe) 
Apo. 14.  shall they be happy men, and placed in much 
Mat. 25.  more glory, than ever this world was able to give them: But if they come without oil in their lamps: then is there nothing for them to expect, but nescio vos: I know you not. And 
Mat. 25.  when they are known: Ite 〈◊〉 in ignem aeternum, go you accursed into fire everlasting.   

Of the fowerthe impediment: which is, to much presuming of the mercy of God.  
CHAP. FOUR  
THere are a certain kind of people in the world, who will not take the pains to think of, or to allege any of the said impediments before but have a shorter way for all, and more plausrble, as it seemeth to them: And that is, to lay the whole matter upon the back of Christ himself, and to answer what soever you can say against them, with this onclye sentence: God is merciful. Of these men Christ complaineth grievously by the prophet, saying: Supra dorsum meum fabricaverunt peccatores, 
Psa. 118.  prolongaverunt iniquitatem: Sinners have built upon my back, they have prolonged 
Building on gods back.  their iniquity. By which words he signifieth, that prolonging of our iniquities, in hope of god's mercy, is to build our sins on his back. But what followeth? will God bear it? no verlie: for the next words ensuring are: Dominus justus, concidet ceruices peccatorum: God is just, he will cut the necks of sinners. Hear are two cooling cards, for the two warm imaginations before. Mean you (Sir) to prolong your iniquity, for that God is merciful? remember also, that he is just, sayeth the prophet. Are ye gotten up, upon the back of God, to make your nest of sin there? take heed: for he will fetch you down again, & break your neck downward, except ye repent: for that in deed there is no one thing which may be so injurious to God, as to make him the foundation of our sinful life, which lost his own life for the extinguishing of sin.  
But you will say perhaps: and is not 
How God is both merciful and just.  God then merciful? yes truly (dear brother,) he is most merciful, & there is neither end nor measure of his mercy: he is even mercy itself: it is his nature and essence: and he can no more leave to be merciful, than he can leave to be God. But yet (as the prophet here saith) he is just also. We must not so remember his mercy, as we forget his justice. Dulcis & rectus dominus. Our lord is sweet, but yet upright and just too, sayeth David: And in the same place, all the ways 
Psal. 24.  of our lord are mercy and truth: Which words 
Ser. 52. paruorum. The two feet of God.  holy Barnard expounding in a certain sermon of his, sayeth thus: there be two feet of our lord, whereby he walketh his ways: 
That is, mercy and truth: And God fasteneth both these feet upon the hearts of them which turn unto him. And every sinner that will truly convert himself, must lay hand fast on both these feet. For if he should lay hands on mercy only, letting pass truth and justice: he would perish by presumption. And on the other side, if he should apprehend justice only, without mercy: he would perish by desperation. To the end therefore that he may be saved: he must humbly fall down and kiss both these feet: that in respect of gods justice he may retain fear: and in respect of his mercy, he may eonceive hope. And in an other 
Ser. 6. in cant.  place: happy is that soul, upon which our lord jesus Christ hath placed both his feet. I will not sing unto thee, judgement alone, 
Psa. 110  nor yet mercy alone (my God:) but I will sing unto thee, with the prophet David, mercy 
Psa. 148.  and judgement joined together. And I will never 
Tract. 33. in john.  forget these justifications of thine.   
S. Austen handleth this point most excellently in diverse places of his works. 
Let them mark (sayeth he) which love so much mercy and gentleness in our lord: let them mark (I say) and fear also his truth. For (as the prophet saith) God is both sweet and just. Dost thou love that he is sweet? 
Psal. 24.  fear also that he is just. As a sweet lord he said, I have held my peace at your sins: But as a just lord he addeth. And think you that I uvill hold my peace still? God is merciful, 
Psa. 102.  and full of mercies, say you: it is most certain: yea add unto it, that he beareth long. But yet fear that which cometh in the verses end, & verax: That is, he is also true and just. There be two things whereby sinners do 
Two dangers of sinners.  stand in danger: the one, in hoping to much, (which is presumption:) the other, in hoping to little, which is desperation. Who is deceived by hoping to much? He which sayeth to himself, God is a good God: a merciful God: and therefore I will do what pleaseth me, & why so? because God is a merciful god: a good god: a gentle God. These men run into danger by hoping to much. who are in danger by despair? those, which seeing their sins grievous, and thinking it now unpossible to be pardoned, say within themselves: well, we are once to be damned: why do not we then, what soever pleaseth us best in this life: these men are murdered by desperation: the other by hope: what therefore doth God for gaining of both these men? To him which is in danger by hope, he saith: Do not say with thyself: the 〈◊〉 of God is great, he vuill be merciful to the multitude 
Eccle 5.  of my sins: for the face of his vurathe is upon sinners. To him that is in danger by desperation he sayeth:  At what time soever a sinner shall turn himself to me, I will forget 
Ezec. 18  his iniquities: Thus far S. Austen, beside much more which he addeth in the same place, touching the great peril and folly of those, which upon vain hope of god's mercy do persever in their evil life.  
It is a very evil consequent and most unjust kind of reasoning, to say: that for so much as God is merciful and long suffering, therefore will I abuse his mercy, & continue in my wickedness. The scripture teacheth us not to reason so, but rather quite contrary. God is merciful, and expecteth my conversion, and the longer he expecteth, the more grievous will be his punishment when it cometh, if I neglect this patience. 
And therefore I ought presently to accept of his mercy. So reasoneth, S. Paul, which sayeth, 
Rom. 2.  dost thou contemn the riches of his long suffering, and gentleness? Dost thou not know that the patience of God towards thee, is used to bring the to repentance? But thou through the hardness of thy heart, and irrepentant mind, dost hoard up to thyself wrath, in the day of vengeance, at the revelation of gods just judgement.  In which words S. Paul signifieth, that the longer that God suffereth us with patience in our wickedness, the greater heap of vengeance doth he gather against us, if we persist obstinate in the same. 
Tract. 33. in joan.  Whereto S. Austen addeth an other consideration of great dread and fear: and that is, if he offer thee grace (saith he) to day: 
thou knowest not whether he will do it to morrow or no. If he give thee life and memory this week: thou knowest not whether thou shall enjoy it, the next week or no.   
The holy prophet beginning his seventithe 
God's goodness nothing helpeth those that persever in fin.  and second Psalm of the dangerous prosperity of worldly men, useth these words of admiration: Hovu good a God, is the God of Israel unto them that be of a right heart? And yet in all that Psalm, he doth nothing else but show the heavy justice of God towards 
Psa. 72.  the wicked, even when he giveth the most prosperities, and worldly wealth: and his conclusion is: behold (o Lord) they shall perish which depart from thee: thou hast destroyed all those that have broken their faith of wedlock with the. By which is signified, that, how good soever God be unto the just: yet that pertaineth nothing to the relief of the wicked, who are to receive just vengeance at his hands, amyddest the greatest mercies, bestowed 
Psa. 33.  upon the godly. The eyes of our Lord are upon the just, (sayeth the same prophet,) and his ears are bend to hear their praeyers: but the face of our Lord is upon them that do evil, to destroy their memory, from out the earth.  
It was an old practice of deceiving prophets, resisted strongly by the prophets of God, to cry, peace peace, unto wicked men: when in deed their was nothing towards 
jer. 6. 8.  them but danger, sword and destruction, as the true prophets foretold, and as the event proved. Wherefore, the prophet David giveth 
Ezec. 13.  us, a notable and sure rule to govern our hope and confidence withal, sacrificate sacrificium justitiae, & sperate in domino, do you sacrifice unto God the sacrifice of righteousness, and then trust in him. Wherewith S. john agreeth when he sayeth, if our heart or conscience 
1. Io. 3.  do not reprehend us for wicked life: then have we confidence with God: as who would say, if our conscience be guilty of lewd and wicked life, and we resolved to dwell & continue therein: then in vain have we confidence in the mercies of God, unto whose just judgement we stand subject for our wickedness.  
It is most wonderful, and dreadful to 
The severity of god's punishment upon sin.  consider, how God hath used himself towards his best beloved in this world, upon offence given by occasion of sin: how easily he hath changed countenance: how soon he hath brocken of friendship: how straitly he hath taken account: and how severely 
The Angels.  he hath punished. The Angels that he created with so great care and love, & to whom he imparted so singular privileges, of all kind of perfections, as he made them almost very 
Esa. 14.  gods, (in a certain manner:) committed but only one sin of pride, against his majesty, and that only in thought, as divines do hold: and yet presently, all that good will and favour was changed into justice: and that also so severe, as they were thrown down to eternal torments, without redemption, 
2. Pet. 2.  chained for ever, to abide the rigour 
Ep. jud.  of hell fire and intolerable darkness.  
After this, God made himself an other 
Adam & Eue.  new friend of flesh and blood, which was our father Adam in paradise: where God conversed with him, so friendly and familiarly, as is most wonderful to consider: he called him, he talked with him, he made all creatures in the world subject unto him: he brought them all before him, to the end that he, and not God, should give them their names: he made a mate and companion for him: he blessed them both: and finally, showed all possible tokens of love, that might be. But what ensued? Adam committed but one sin: and that, at the enticement of an other: and that also a sin of small importance, (as it may seem to man's reason,) being but the eating of an apple forbidden: And yet the matter was no sooner done, but all friendship was broken between God and him: he was thrust out of paradise, condemned to perpetual misery, and all his prosperity to eternal damnation, together with himself, if he had not repent. And how severely this grievous sentence was executed afterward, may appear by the infinite millions that went to hell for this sin, for the space of sour thousand years, that passed before it was ransomed: which finally could not be done, but by the coming down of gods own son, the second person in Trinity, into this flesh: and by his intolerable sufferings, & death in the same.  
The two miracles of the world, Moses 
Moysens & Aaron  and Aaron, were of singular authority and favour with God: in so much as they could obtain any thing at his hands for other 
Num. 20. 27. 33.  men: And yet, when they offended God once themselves, at the waters of contradiction in 
Deu. 10. 32. 34.  the desert of Sin, for that they doubted somewhat of the miracle promised to them from God, and thereby did dishonour his majesty before the people, as he sayeth: they were presently rebuked moste sharply for the same: and thoghe they repented heartily that offence: and so, obtained remission of the fault or guilt: yet was there laid upon them a grievous punishment for the same: and that was, that they should not enter themselves into the land of promise: but should die when they came within the sight thereof. And albeit they entreated God most earnestly for the release of this penance: yet could they never obtain the same at his hands: but always he answered them: seeing you have dishonoured me before the people, you shall die for it, & shall not enter into the land of promise.  
In what special great favour was Saul 
Saul.  with God, when he chose him to be the first king of his people: caused Samuel the prophet 
1. Re. 10 & 11.  so much to honour him, and to anoint him prince upon gods own inheritance as 
Act. 13.  he calleth it? when he commended him so much, and took such tender care over him? An yet afterwad, for that he brack gods commandment in reserving certain spoils of war, which he should have destroyed: 
1. Re. 13. 15. 16.  yea, though he reserved them to honour God withal, as he pretended: yet was he presently cast of by God, degraded of his dignity, given over to the hands of an evil 
1. Re. 16  spirit, brought to infinite miseries, (though he shifted out for a time,) and finally so forsaken 
1. Re. 31.  and abandoned by God, as he slew himself, his sons were crucified on a cross by 
1. Par. 10  his enemies, and all his family and lineage extinguished for ever.  
David was the chosen and dear friend 
David.  of God, and honoured with the title of one that was according to gods own heart, But yet, 
2. Re. 12.  as soon as he had sinned: the prophet Nathan was sent to denounce gods heavy displeasure and punishment upon him. And so it ensued, not withstanding his great, and voluntary penance that himself added for the 
Psal. 34.  pacifieing of god's wrath, by fasting, prayer, 
68 108.  weeping, wearing of sack, eating of ashes, & 
101.  the like. By which is evident, that how great 
Psal. 29.  gods mercy is to the that fear him: so great is his justice to them that offend him.  
The scripture hath infinite examples of 
Gen. 4.  this matter, as the rejection of Cain and his posterity straight upon his murder. The pitiful 
Gene. 8.  drowning of the whole world in the time of Noe. The dreadful consuming of Sodom 
Gen. 19  and Gomorra, with the cities about it, by 〈◊〉 and brimstone: the sending down quick 
Num. 16.  to hell of Chore, Dathan and Abyron, with the slaughter of two hundred and fifty 
1. Le. 10.  their adherents, for rebellion against Moses and Aaron: The sudden kill of Nadab & Abiu, sons of Aaron, and chosen priests, for once offering of other fire on the Altar than was appointed them. The most terrible striking dead of Ananias and Saphira, for retaining 
Act. 5.  some part of their own goods, by deceit, from the Apostles: with many more such examples, which the scripture doth recount.  
And for the grievousness of god's justice, 
The heaviness of god's hand  & heaviness of his hand, when it lighteth upon us, though it may appear sufficiently by all these examples before alleged, wherein the particular punishments (as you see) are most rigorous: yet will I repeat one act of God more, out of the scripture, which expresseth the same in wonderful manner. It is well known that Benjamin among all the twelve sons of jacob, was the dearest unto his father, 
Gen. 42 43.  as appeareth in the book of genesis, & therefore also greatly respected by God: and his tribe placed in the best part of all the land of promise, upon the division thereof, having jerusalem, 
josu. 18.  jericho, and other the best cities within it. Yet notwithstanding for one only sin committed by certain private men in the city of Gabaa, upon the wife of a levit, God punished the whole tribe, in this order, 
judi. 19 20.  as the scripture recounteth. He caused all the other eleven tribes to rise against them: and first, to come to the house of God in Silo, to ask his advise, and follow his direction in this war against their brethren. And thence having by gods appointment entered battle twice with the tribe of Benjamin, the third day God gave them so great a victory, as they slew all the living creatures, within the compass of that tribe, except only six hundred men that escaped away into the desert: the rest were slain both man, woman, children, and infants, together with all the beasts: and cattle, and all the cities, villages, and houses burnt with fire: And all this, for one sin committed only at one time, with one woman.  
And who will not then confess with Moy 
Deu. 10.  ses, that God is a just God, a great God, and a terrible God? who will not confess with S. Paul, 
Heb. 10.  It is horrible to fall into the hands of the living God? Who will not say with holy David: A juditiis tuis timui: I have feared at the remembrance 
Psa. 118.  of thy judgements. If God would not spare the destroyeing of a whole tribe for one sin only: if he would not pardon Chore, Dathan, and Abiron for once: the sons of Aaron for once: Ananias, and Saphira, for once: if he would not forgive Esau, though he demanded it with tears, as S. Paul saith: if he would not remit the punishment of one 
Heb. 12.  fault to Moses & Aaron, though they asked it with great instance: if he would not forgive one proud cogitation, unto the Angels: nor one eating of an apple unto Adam, without infinite punishment: nor would not pass over the cup of affliction from his own son, though he asked it thrice upon hysknees, with the sweat of blood and water: what reason hast thou to think that he 
Mat. 26.  will let pass so many sins of thine unpunished? what cause hast thou to induce the imagination, that he will deal extraordinarily with thee, and break the course of his justice for thy sake? art thou better than those whom I have named? hast thou any privilege from God above them?  
If thou wouldest consider the great and 
Great & strange effects of gods justice.  strange effects of gods justice, which we see daily executed in the world: thou shouldest have little cause to persuade thyself so favourably, or rather to flatter thyself so daugerouslie, as thou dost. We see that, notwithstanding gods mercy, yea after the death and passion of Christ our Saviour, for saving of the whole world: yet so many infinite millions to be damned daily, by the justice of God: so many infideles, heathens, jews and Turks, that remain in the darkness of their own ignorance: and among Christians so many hereti ques & misbelievers: & among Catholics so many evil livers, as Christ truly said, that few were they which 
Ma. 7. 20  should be saved: albeit his death was paid for all, if they made not themselves unworthy thereof. And before the coming of our saviour much more we see, that all the world went awry to damnation for many thousand years together, excepting a few jews, which were the people of God. And yet among them also, the greater part perhaps were not saved, as may be conjectured by the speeches of the prophets from time to time: and specially by the sayeings of Christ to the pharisees and other rulers thereof. Now then, if God for the satisfying of his justice, could let so many millions perish, through their own sins, as he doth also now daily permit, without any prejudice or impeachment to his mercy: why may not he also damn thee, for thy sins, notwithstanding his mercy, seeing thou dost not only commit them without fear, but also dost confidently persist in the same?  
But here perhaps some man may say, 
Whether gods mercy be greater than his justice.  if this be so, that God is so severe in punishment of every sin: and that he damnethe so many thousands for one that he saveth: how is it true, that the mercies of God are above all his other vuoorkes, (as the scripture saith,) and that it passeth and exalteth itself above his 
Psal. 14.  judgement? for if the number of the damned 
jac. 2.  do exceed so much the number of those which are saved: it seemeth that the work of justice doth pass the work of mercy. To which I answer, that touching the small number of those that are saved, and infinite quantity of such as are damned, we may in no wise doubt: for that beside all other prophets, Christ our Saviour hath made the 
Matt. 7. & 20.  matter certain, & out of question. We have to see therefore, how, notwithstanding all this, the mercy of God doth exceed his other works.  
And first, his mercy may be said to exceed, for that, all our salvation is of his mercy, & our damnation from ourselves, as from the first and principal causes thereof, according to the saying of God, by the prophet, Perditio tua Israel: taniummodo in me auxilium tuum. 
Thy only perdition is from thyself 
Ose. 13.  (o Israel) & thy assistance to do good, is only from me.  So that, as we must acknowledge gods grace and mercy for the author of every good thought, and act that we do, and consequenlie ascribe all our salvation unto him: so none of our evil acts (for which we are damned) do proceed from him, but only from ourselves, and so he is no cause at all of our damnation: and in this doth his mercy exceed his justice.  
secondly his mercy doth exceed, in 
2.  that he desireth all men to be saved, as S. Paul 
1. Ti. 2.  teacheth, and himself protesteth, when he sayeth, I will not the death of a sinner, but rather 
Eze. 18.  that he turn from his uvickednes and live. And again by the prophet jeremy, he complaineth grievously that men will not accept of his mercy offered. Turn from your uvicked ways 
jere. 3.  (saith he,) why uvill ye die, you house of Isreal? By which appeareth that he offereth his mercy most willingly and freely to all, but useth his justice only upon necessity (as it were:) constrained thereunto by our obstinate behaviour. This, Christ signifieth more plainly, when he saith to jerusalem: 
O jerusalem, 
Mat. 25.  jerusalem, which killest the prophets: and stonest them to death that are sent unto thee: how often would I have gathered thy children together, as the hen clocketh her chickyns underneath her wings, but thou wouldest not? behold thy house (for this cause) shallbe made desert, and left without children.  Hear you see thee mercy of God often offered unto the jews: but, for that they refused it, he was enforced (in a certain manner) to pronounce this heavy sentence of destruction & desolation upon them: which he fullsilled within forty, or fifty years after, 
joseph de bello jud. li. 1. c. 1. 2. 3.  by the hands of Titus, and Vespasian, Emperors of Rome: who utterly discomfaited the city of jerusalem, & whole nation of jews, whom we see dispersed over the world at this day in bondage, both of body & soul. Which work of god's justice, though it be most terrible: yet was his mercy greater to them, as appeareth by Christ's words, if they had not rejected the son.  
thirdly, his mercy exceedeth his justice, 
3.  even towards the damned themselves: in that he used many means to save them in this life, by giving them free-will, and assisting the same with his grace to do good: by moving them inwardly with infinite good inspirations: by alluring them owtwardlie, with exhortations, promises, examples of other, as also by sickness, adversities, & other gentle corrections: by giving them space to repent, with occasions, opportunities, and excitations unto the same: by threatening them eternal death, if they repented not. All which things being effects of mercy, and goodness toward; them: they must needs confess amyddest their greatest fury, and torments, that his judgements are true, & justified in themselves, and no ways to be compared with the greatness of his mercies.  
By this than we see that to be true, which 
Psal. 83.  the prophet sayeth, Misericordiam & veritatem diligit dominus: God loveth mercy and truth. And again: Mercy and truth have met together: justice and peace ha●…e kissed themselves. 
Psa. 84.  We see the reason why the same prophet 
Psa. 100  protesteth of himself: I will sing unto thee mercy & judgement (o Lord,) not mercy alone, nor judgement alone, but mercy and judgement together: that is, I will not so presume of thy mercy, as I will not fear thy judgement: nor will I so fear of thy judgement, as I will ever despair of thy mercy The fear of God's judgement is always to be joined with our confidence in gods mercy: yea in very saints themselves, as David sayeth. But what fear? that fear truly, which the scripture 
Psa. 33.  describeth, when it sayeth: 
the fear of our Lord expelleth sin: the fear of God 
Ec. le. 1.  hateth all evil: he that feareth God, neglecteth 
Prou. 1.  nothing: he that feareth God will turn 
Eccle. 7.  and look into his own heart: he that feareth 
Eccl. 15.  God will do good works. They which 
Eccle. 7.  fear God, will not be incredulous to that 
Eccle. 2.  which he say 〈◊〉: but will keep his ways, and seek out the things that are pleasant unto him: They will prepare their 〈◊〉, and sanctify their souls in his sight.   
This is the description of the true fear 
The pray see of true fear.  of God, set down by the scripture. This is the description of that fear, which is so much commended and commanded in every part and parcel of god's word: Of that fear (I say) which is called 〈◊〉 vitae, radix prudentiae, 
Pro. 14.  corona, & plenitudo sapientia gloria & gloriatio, beatum donum: 
That is, the fountain of life, 
Eccle. 1.  the root of prudence, the crown & fullness of 
15.  wisdom, the glory & gloriation of a Christian man, a happy gift.   
Of him that hath this fear the scripture saith, happy is the 
Psa. 111.  man which feareth our Lord, for he will place his mind upon his commandments. And again, the man that feareth god shallbe happy at the 
Eccle. 1.  last end, and shallbe blessed at the day of his death. Finally, of such as have this fear, the scripture saith, that God is their foundation: God hath prepared great multitude 
Psal. 24.  of sweetness for them: God hath purchased 
Psal. 30.  them an inheritance: God is as merciful 
Psal. 60.  to them, as the father is merciful unto his 
Psal. 62.  children: And (to conclude) Voluntatem timentium 
Psa. 144  se faciet: God will do the will of those that fear him with this fear.  
This holy fear had good job, when he said to god: I feared all my works: And he yieldeth 
job. 9  the reason thereof: For that I knew that thou sparest not him that offendeth thee. This fear backed the other of whom the prophet sayeth: 
The sinner hath exaspered God, by saying, 
Psal. 9  that god will not take account of his doings, in the multitude of wrath. Thy judgements (o Lord) are removed from his sight. And again: wherefore hath the wicked man stirred up god against himself, by saying god will not take account of my doeyngs.  it is a great wickedness (no doubt) and a great exasperation of God against us, to take the one half of god's nature from him, which is: to make him merciful without justice: and to live so, as though God would take no account of our life: whereas he hath protested most earnestly the contrary, saying that he is a hard and eovetous man, which will not be 
Matt. 25  content to receive his own again, but also will 
Luc. 16.  have usury: that he will have a reckoning of all his goods lent us: that he will have 
Matt. 7.  fruit for all his labours bestowed upon us: 
Luc. 13.  & finally, that he will have account for every 
Mat. 12.  word that we have spoken.  
Christ in the three score & eight psalm, 
Mat. 27.  which in sundry places of the gospel he interpreteth 
Marc. 15  to be written of himself, among other dreadful curses, which he setteth down, 
joh. 2.  against the reprobate, he hath these: 
let their eyes be dazzled in such sort as they may not see: power out thy wrath (my father) upon them: let the fury of thy vengeance take hand fast on them: add iniquity upon their iniquity: and let him not enter into thy justice: Let them be blotted out of the book of life: and let them not be enrolled together with the just.  Here (lo) we see, that the greatest curse, which God can lay upon us, next before our blotting out of the book of life, is to suffer us to be so blinded, as to add iniquity upon iniquity, and not to enter into consideration of his justice. For which 
D. Thomas, secunda secundae. q. 14. art. 1 2 3.  cause also, this confident kind of sinning upon hope of god's mercy, is accounted by divines, for the first of the six grievous sins against the holy ghost, which our saviour in the gospel, signifieth, to be so hardly 
why presumption is a sin against the holieghoste.  pardoned unto men by his father: and the reason why they call this a sin against the hoyle ghost, is, for that it rejecteth willfullye one of the principal means left by the ho lie ghost, to retire us from sin, which is the fear and respect of gods justice upon sinners.  
Wherefore, to conclude this matter of presumption: me think, we may use the same kind of argument touching the fear of 
Rom. 13  god's justice, as S. Paul useth to the Romans of the fear of gods ministers, which are temporal princes: 
wouldest thou not fear the power of a temporal prince, sayeth he? do well then: & thou shalt not only not fear, but also receive laud and praise therefore. But if thou do evil: then fear. For he beareth not the sword without a cause.  In like sort may we say to those good fellows, which make god so merciful, as no man ought to fear his justice. Would ye not fear (my brethren) the justice of god in punishment? live virtuously then: and you shall be as void of fear, as lions are faith the wiseman: 
Prou. 28 1. joh. 4.  For that, perfect charity expelleth fear. But if you live wickedly: then have you cause to fear: for god called not himself a just judge for nothing. 
2. Ti. 4.   
If the matter had been so secure, as many men by flattery do persuade themselves it is: S. Peter would never have said unto Christianes' now baptised: Walk you in fear, 
1. Pet. 1  during the time of this your earthly habitation. Nor S. Paul to the same men: Work your 
Philip. 2  own salvation in fear and trembling. But here perhaps, some men will ask, how then 
An objection answered.  doth the same Apostle in an other place say: That God hath not given us the spirit of fear, but 
2. Ti. 1.  of virtue, love, and, sobriety? to which I answer: that our spirit is not a spirit of servile fear: that is, to live in fear, only for dread of 
Servile fear, and the fear of children.  punishment, without love: but a spirit of love joined with the fear of children, whereby they fear to offend their father, not only in respect of his punishment, but principally for his goodness towards them, and benefits 
Rom. 8.  bestowed upon them. This S. Paul declareth plainly to the Romans, putting the difference between servile fear, and the fear of children: you have not received again the spirit of servitude (saith he) in fear, but the spirit of adoption of children, whereby vue cry to God, Abha father. He saith here to the Romans: you have not received again the spirit of servitude in fear, for that their former spirit, (being gentiles,) was only in 
How the fear of gentiles was servile.  servile fear: for that they honoured & adored their Idols, not for any love they bear unto them, being so infinite as they were, and such notable lewdness reported of the (I mean of jupiter, Mars, Venus, and the like:) but only for fear of hurt from them, if they did not serve, and adore the same.  
Saint Peter also in one sentence expoundeth 
1. Pet. 3.  all this matter. For having said timoreincorum ne timueritis, fear not their fear: meaning of the servile fear of wicked men: he addeth presently, Dominum autem Christum sanctificate in cordibus vesiris etc. cum modestia, & timore, conscientiam habentes bonam: 
That is, do you sanctify our Lord jesus Christ in your hearts: having a good conscience, with modesty and fear.  So that the spirit of servile fear, which is grounded only upon respect of punishment, is forbidden us: but the loving fear of children is commanded. And yet also about this, are there two things to be noted.  
The first, that albeit the spirit of servile 
Two things to be noted.  fear be forbidden us: (especially when we are now entered into the service of God,) yet is it most profitable for sinners, and such as yet but begin to serve God: for that it moveth them to repentance, and to look about them: for which cause it is called by the wiseman, the beginning of wisdom. And therefore, 
Prou. 1.  both jonas to the Ninivites, and S. john Baptist 
jon. 13.  to the jews, and all the prophets to sinners 
Matt. 3.  have used to stir up this fear, by threatening the dangers and punishments which were imminent to them, if they repented not. But yet afterward, when men are converted to God, and do go forward in his service: they change every day this servile fear into love, until they arrive at last, unto that state whereof S. john saith, that 
1. joh. 4.  perfect love, or charity expelleth fear. Whereupon 
Tract. 9 in ep. 1. joh.  S. Austen sayeth, that fear is the servant sent before to prepare place in our hearts, for his mistress, which is charity: Who being once entered in, and perfectly placed: fear goeth out again, and giveth place unto the same. But where this fear never entereth at all, there, is it impossible for charity ever to come and dwell, faith this holy father.  
The second thing to be noted is, that albeit this fear of punishment be not in very perfect men, or at leastwise, is less in them, than in others, as S. john teacheth: yet being joined with love and reverence: (as it ought to be: (it is most profitable, and necessary for all common Christianes', whose life is not so perfect, nor charity so great, as that perfection whereof S. john speaketh. This appeareth by that, that Christ persuaded also this fear, even unto his Apostles, saying, fear you him, which after he 〈◊〉 〈◊〉 the body, hath power 〈◊〉 to send both body and 
Luc. 12.  soul unto hell fire: this I say 〈◊〉 you fear him. 
Mat. 10.  The same doth S. Paul to the 〈◊〉, who were good Christians, layeing down first the justice of God, and thereupon persuading them to fear: 
All we (sayeth he) must 
2. Co. 5.  be preseted before the tribunal seat of Christ, to receive, each man his proper deserts, according as he hath done, good or evil in this life. And for that we know this: we do persuade the fear of our Lord unto men.  Nay (that which is more) S. Paul testifieth, that notwithstanding all his favours received from God: he retained yet himself this fear of God's justice, as appeareth by those words of his: I do chastyne my body, and do bring 
1. Co. 9  it into servitude, lest porchaunce, when I have preached to other, I become a reprobate myself.  
Now (my friend) if S. Paul stood in awe 
The conclusion.  of the justice of God notwithstanding his Apostleshipp: and that he was guilty to himself 
1. Cor. 4.  of no one sin or offence, as he protesteth: what oughtest thou to be, whose conscience remaineth guilty of so many misdeeds, & wickedness? This know you (sayeth S. Paul) 
Ephe. 5.  that no fornicator, unclean person, covetous man, or the like can have inheritance in the kingdom of Christ. And immediately after, as though this had not been sufficient, he addeth, for preventing the folly of sinners, which flatter themselves: Let no man deceive you, uvith vain words: for the wrath of God cometh for these things, upon the children of unbelief. Be not you therefore partakers of them: As if he should say, those that flatter you and say, tush God is merciful, and will pardon easily all these and like sins: these men deceive you (saith S. Paul), for that the wrath and vengeance of God lighteth upon the children of unbelief, for these matters: that is, upon those which will not believe gods justice, nor his threats against sin: but presuming of his mercy do persevere in the same, until upon the sudden, gods wrath do rush upon them: and then is it toolate to amend. Wherefore (sayeth he) if you be wise: be not partakers of their folly: but amend your lives presently, while you have time. And this admonition of S. Paul shall be sufficient to end this chapter: against all those that refuse, or defer their resolution of amendment, upon vain hope of gods pardon, or toleration.   

Of the five impediment: which ys, delay of resolution from time to time, upon hope to do it better, or with more case, afterwards.  
CHAP. V.  
Tthe reasons hitherto alleged, might seem (I think) sufficient to a reasonable man, for proving the necessity of this resolution, we talk of: and for removing the impediments that let the same. But yet, for that (as the wiseman 
Prou. 18  sayeth) he which is minded to break with his friend, seeketh occasions how to do it with some colour and show: there be many in the world, who having no other excuse of their breaking and holding of from God, do seek to cover it with this pretence, that they mean, by his grace, to amend all in time: And this time is driven of from day to day, until God, in whose hands only the moments of time are, do shut them out of all time, and do send them to pains eternal without time, for that they abused the singular benefit of time in this world.  
This is one of the greatest and most dangerous deceits, and yet the most ordinary and universal, that the enemy of mankind doth use towards the children of Adam: & I dare say boldly, that more do perish by this deceit, than by all his other guiles and subtleties beside. He well knoweth the force 
The causes why the devil persuadeth us to delay  of this snare above all others, and therefore urgeth it so much unto every man. He considereth, better than we do, the importance of delay, in a matter so weighty, as is our conversion, and salvation: he is not ignorant how one sin draweth on an other: how he that is not fit to day, will be less fit to morrow: how custom groweth, into nature: how old diseases are hardly cured: how God withdraweth his grace: how his justice is ready to punish every sin: how by delay we exasperated the same, & heap vengeance on our own heads, as S. Paul sayeth. He is privy to the uncertainty and perils of our life: to the dangerous chances we pass through: 
Rom. 2.  to the impediments that will come daily more and more, to let our conversion. All this he knoweth, and well considereth, and for that cause persuadeth so many to delay as he doth. For being not able any longer to blind the understanding of many Christians, but that they must needs see clearly, the necessity, and utility of this resolution, & that all impediments in the world are but trifles, and mere deceits, which keep back from the same: he runnethe to this only refuge, that is, to persuade men, that they defer a little, and that in time to come they shall have better occasion and opportunity to do it than presently they have.  
This, S. Austen proved in his conversion, as himself writeth. For that after he was 
Li 8. confess ca 7. 12.  persuaded, that no salvation could be unto, him, but by change and amendment of his life: yet the enemy held him, for a time, in delay, saying unto him: yet a little stay: yet defer for a time: Thereby (as he sayeth) to bind him more fast in the custom of sin, until, by the omnipotent power of god's grace, and his own most earnest endeavour, he brack vyolentlie from him, crying to God, ●…hie shall I longer say to morouv to morrow? why shall I not do it even at this instant? And so he did, even in his very youth, living afterward a most holy and severe Christian life.  
But if we will discover yet further, the 
The causes which make our conversion harder by delay  greatness and peril of this deceit: let us consider the causes that may let our resolution and conversion at this present: and we shall see them all increased, and strengthened by delay: and confequentlie, the matter made more hard and difficult, for the time to come, than now it is. For first (as I have said) the 
1.  continuance of sin bringeth custom: which once having gotten prescription upon us, is so hard to remove, as by experience we prove daily in all habits that have taken root within us. Who can remove, (for examples sake) without great difficulty, a long custom of drunkenness? of swearing? or of any other evil habit, once settled upon us? secondly, the longer we persist in our 
2.  sinful life, the more God plucketh his grace and assistance from us: which is the only means that maketh the way of virtue aeasie unto men. thirdly, the power, and kingdom 
3.  of the devil is more established, and confirmed in us by continuance: and so, the more harder to be removed. Fowerthlie, the 
4.  liberty of our free will is more and more weakened, and daunted by frequentation of sin, though not extinguished. Fivethlie, 
5.  the faculties of our mind, are more corrupted, as the understanding is more darkened, the will more perverted, the appetite more disordered. Sixtelie and lastly, our inferior 
6.  parts and passions are more stirred up, and strengthened against the rule of reason, and harder to be repressed, by continuance of time, than they were before.  
Well then, put all this together (my friend) and consider indifferently within thyself, whether it be more likely, that thou shalt rather make this resolution hereafter, than now. Hereafter, (I say) when, by longer custom of sin, the habit shallbe more fastyned in thee: the devil more in possession upon the: gods help further of from thee: thy mind more infencted; thy judgement more weakened: thy good desires extinguished: thy passions confirmed: thy body corrupted: thy strength diminished: and all thy whole common wealth more perverted.  
We see by experience, that a ship 
The same showed by comparisons.  which leaketh, is more easily empted at the beginning, than afterward. We see, that a ruinous palace, the longer it is let run, the more charge and labour it will require in the repairing. We see, that if a man drive in a nail with a hammer, the more blows he giveth to it, the more hard it is to pluck it out again. How then thinkest thou to commit sin upon sin, and by perseverance therein, to find the redress more easy hereafter, than now? It is written among 
In prato spirituali sanctorum patrum. An exam. ple.  the lives of old hermits, how that on a time, an Angel showed to one of them, in the wilderness, a certain good fellow that hewed down wood, and having made to himself a great burden to carry thence, laid it on his back: and for that, it sat uneasy, and pressed him much: he cast it down again, and put a great deal more unto it, and then began to life at it again. But when he felt it more heavy than before: he fell into a great rage, and added twice as much more to it, thereby to make it lighter. Whereat when this holy man mused much: the Angel told him, that this was a figure of those in the world, who finding it somewhat unpleasant to resist one or two vices at the beginning, do defer their conversion, and do add twenty, or forty more unto them: thinking to find the matter more easy afterwards.  
Saint Austen expounding the miracle 
Tract. 491 in joh.  of our Saviour, in raising Lazarus from death to life, which had been dead now four days, as the evange list sayeth: examineth 
joh. 11.  the causo why Christ wept, and cried, 
Matt. 9  and troubled himself in spirit, before the 
Luc. 7.  doing of this act, where as he raised other with greater facility. And he concludeth. the mystery to have been, for that Lazarus was now dead four days, & also buried: which signifieth, the four degrees of a sinner: the first, in voluntary delectation of sin: the second, in consent: the third, in fulfilling it by work: the fourth, in continuance or custom thereof: wherein, who soever is once buried (sayeth this holy father) he is hardly raised to life again, without a great miracle of God, and many tears of his own part.  
The reason hereof is, that which the wise man sayeth, languor prolixior gravat medicum, 
Eccl. 10.  an old sickness doth trouble the physician: 
Brevem autem languorem praecidit medicus: But the physician cutteth of quickly a new or fresh disease, which hath endured but a little time. The very bones of an old wicked man shallbe replenished with the vices of his 
job. 20.  youth: (sayeth job) & they shall sleep with him in the dust, when he goeth to his grave.  We read that Moses, in part of punishment 
Exo. 32.  to the people, that had sinned in adoring the golden calf, broke the same in pieces, and made them drink it: So, the vices, wherein we delighted during our youth, are so dispersed, by custom, in our bodies and bones: that when old age do the come on, we can not rid them at our pleasure, without great difficulty and pain. What folly then is it, to defer our amendment unto our old age, when we shall have more impediments and difficulties, by a great deal, than we have now?  
If it seem hard to thee to do penance now: to fast, to pray, and to take upon thee other afflictions, which the church prescribeth to sinners at their conversion: how wilt thou do it in thy old age? when thy body shall have more need of cherishing, than of punishment? If thou find it unpleasant to resist thy sins now, and to root them out, after the continunace of two, three, or four years: what will it be after twenty years more adjoined unto them? How mad a man wouldest thou esteem 
A comparisou.  him, that travailing on the way, & having great choice of lusty strong horses, should let them all go empty, and lay all his carriage upon some one poor and lean beast, that could scarce bear it self, and much less stand under so many bags cast upon it? And surely no less unreasonable is that man, who passing over Idly the lusty days, and times of his life, reserveth all the labour and travail unto feeble old age.  
But to let pass the folly of this deceit, 
Ingratitnde.  tell me, (good Christian) what lngratitude and injustice is this, towards God, having received so many benefits from him all ready, and expecting so greare a pay, as the kingdom of heaven is, for thy service: to appoint out, notwithstanding, the least, and last, and worst part of thy life unto his service: and that, whereof thou art most uncertain, whether it shall ever be, or never, or whether God will accept it, when it cometh? He is accursed by the prophet, which having whole and sound cattle, doth offer unto God the lame, or halting part thereof. 
Malac. 1  How much more shalt thou be accursed, that having so many days of youth, strength, & vigor, dost appoint unto god's service, only thy limping old age? In the law 
Deu. 25.  it was forbidden, under a most severe threat, for any man to have two measures in his house for his neighbour: one greater, to his friend: and an other lesser, for other men. And yet thou art not ashamed, to use two measures of thy life, most unequal, in prejudice of thy Lord and God: whereby thou alottest to him, a little, short, maimed, and uncertain time: and unto his enemy the greatest, the fairest, the surest part thereof.  
O dear brother, what reason is there, why God should thus be used at thy hands? what law, justice or equity is there, that after thou hast served the world, flesh, and devil all thy youth, and best days: in the end to come, and clap thy old bones, defiled and worn out with sin, in the dish of God? his enemies to have the best, and he the leavings? His enemies the wine, and he the lies and dreagges? dost thou not remember, that he will have the fat and best part offered 
Levi. 3.  to him? Dost thou not think of the punishment 
Num. 18  of those, which offered the worst 
Mala. 1.  part of their substance to God? follow the counsel them of the holy ghost, if thou be wise, which warneth thee, in these words: 
Eccle. 5.  
be mindful of thy creator in the days of thy youth, before the time of affliction come on, and before those years draw near, of which thou shalt say, they please me not.   
How many hast thou seen cut of in the midst of their days, whiles they purposed in time to come, to change their life? How many have come to old age yt selfe, and yet then have felt less will of amendment than before? How many have driven of, even unto the very hour of death, and than least of all have remembered their own state? but have died, as dumb and senseless beasts, according to the saying of holy S. Gregory, The sinner hath also this affliction laid upon him, that when he cometh. o die, he forgetteth 
Serm. 10. de sanctis  himself, which in his life time did forget God? O, how many examples are there seen hereof daily? how many worldly men, that have lived in sesualitie: how many great sinners, that have passed their life in wickedness, do end and die, as if they went into some place insensible, where no account, no reckoning should be demanded? they take such care in their testaments for flesh and blood, and commodities of this world, as if they should live still, or should have their part of these vanities when they are gone. In truth, to speak as the matter is, they die as if there were no immortality of the soul, & that, in very deed, is their inward persuasion.  
But suppose now, that all this were not 
The loss of merit  so, and that a man might as easily, commodiouselie, yea and as surely also, convert himself in old age as in youth, and that the matter were also acceptable enough to God: yet tell me, what great time is their lost in this delay? what great treasure of merit is there omitted, which might have been gotten, by labour in gods service? if whiles the captain and other soldiers did enter a rich 
A compa rison.  city, to take the spoil, one soldier should say, I will stay and come in the next day after, when all the spoil is gone: would you not think him both a coward, and also most unwise? So it is, that Christ our saviour and all his good soldiers, took the spoil of this life: enriched themselves with the merits of their labours: carried the same with them as bills of exchange, to the bank of heaven, and there received pay of eternal glory for them. And is it not great folly and perversences in us, to pass over this life without the gaining of any merit at all? Now is the time of fight for gaining of our crown: now is the day of spoil to seize on our booty now is the market, to buy the kingdom of heaven: now is the time of running to get the game and price: now is the day of sowing, to provide us corn for the harvest that cometh on. If we omit this time: there is no more crown, no more booty, no more 
Pro. 20.  kingdom, no more price, no more harvest to be looked for. For as the scripture assureth us, he that for sloth will not sow in the winter, shall beg in the summer, and no man shall give unto him.  
But if this consideration of gain can not move thee (gentle reader) as in deed it ought to do, being of such importance as it is, and irrevocable when it is once past: yet weigh with thyself, what obligation and 
The oblin gation & charge by delay.  charge thou drawest on thee, by every day which thou deferrest thy conversion, & livest in sin. Thou makest each day knots, which thou must once undo again: thou heapest that together, which thou must once disperse again: thou eatest and drinkest that howrelie, which thou must once vomit up again: I mean, if the best fall out unto thee: that is, if thou do repent in time, and God do accept thereof (for other wise, woe be unto thee, for that thou hoardest (as S. Paul sayeth) 
Rom. 〈◊〉  wrath, and vengeance on thine own head) but supposing that thou receive grace hereafter to repent, which refusest it now: yet (I say) thou hast to weep, for that thou laughest at now: thou hast to be heartily sorry for that wherein thou delytest now: thou hast to curse the day wherein thou ever gavest consent to sin, or else thy repentance will do thee no good. This thou knowest now, and this thou believest now, or else thou art no Christian. How then art thou so mad, as to offend God now, both willingly, and deliberatlie: of whom thou knowest that thou must once ask pardon with tears? If thou think he will pardon the: what ingratitude is it to offend so good a Lord? If thou think he vill not pardon thee: what folly can be more, than to offend a prince without hope of pardon?  
Make thine account now as thou wilt: if thou never do repent and change thy life: then every sin thou committest, and every day that thou livest therein, is increase of wrath and vengeance upon thee in 
Rom. 2.  hell, as S. Paul proveth. If thou do, by god's mercy, hereafter repent and turn (for this is not in thy hands:) then must thou one day 
Satisfaction for delay.  lament, and bewail, and do penance for this delay, which now thou makest: then must thou make satisfaction to god's justice, either in this life, or in the life to come, for that which now thou passest over so pleasantly. And this satisfaction must be so sharp and rigorous, if we believe the ancient fathers, and councils of Christ his church: as it must be answerable to the weight & continuance of thy sins, as I shall have occasion to show in the second book, talking of satisfaction. So that, by how much the more thou prolongest, & increasest thy sin: so much greater must be thy pain & sorrow in satisfaction. Alto vu●…neri diligens & longa adhibenda est medicina: 
Li. dela & 1 5 ep. 5. ad cor.  paenitentia crimine minor non sit (saith S. Cyprian) 
A diligent & long medicine is to be used to a deep sore: and the penance may not be less than the fault.  And then he showeth in what order it must be: with prayer, with tears, with waching, with lying on the ground, with wearing of hear cloth, and the like. 
It is not enough (sayeth S. Austen) to change 
Hom. vlt. & 50. ho.  our manners, and to leave to sin, except we make satisfaction also to God for our sins past, by sorrowful penance, humble sighs, contrition of heart, and giving of Alms. Our body 
Ep. 27. ad Eustoch.  that hath lived in many delights must be afflicted:  (sayeth S. jerom:) our long laughing must be recompensed with long weeping: our soft linen, and fine silk apparel, must be changed into sharp hearclothe. Finally, 
Ad virg. lap sam. c. S.  S. Ambrofe agreeing with the rest sayeth, Grandi plagae alta & prolixa opus est medicina. Grande scelus grandem necessariam habet satisfactionem. 
Unto a great wound, a deep & long medicine is needful. A great offence requireth of necessity a great satisfaction.   
Mark here (dear brother) that this satisfaction must be both great & long, & also of necessity. What madness is it then for the, now to enlarge the wound, knowing that the medicine must after wards be so painful? what cruelty can be more against thyself, than to drive in thorns into thine own flesh, which thou must after pull out again with so many tears? wouldest thou drink that cup of poisoned liquor for a little pleasure in the taste, which would cast thee soon after into a burning fever, torment thy bowels within thee, and either dispache thy life, or put the in great jeopardy?  
But here I know thy refuge will be, as it is to all them, whereof the prophet saith, mentita 
Psal. 26.  est iniquitas 〈◊〉 Iniquity hath flattered & lied unto her 〈◊〉: thy refuge (I say) willbe, 
The example of the thief saved on the cross discussed.  to allege the example of the good thief, saved even at the last hour, upon the cross, and carried to paradise that same day with Christ, without any further penance, or satisfaction. This example is greatly noted, and urged by all those which defer their conversion, as surely it is, and aught to be, of great comfort to every man, which findeth himself now at the last cast, and therefore commonly tempted by the enemy to despair of god's mercy, which in no case he ought to do. For the same God which saved that great sinner at that last hour, can also, (& will) save all them that heartily turn unto him, even in that last hour. But (alas) many men do flatter and deceive themselves with misunderstanding, or rather mysusing of this example.  
For we must understand (as S. Austen well noteth) that this was but one particular act of Christ, which maketh no general rule: even as we see, that a temporal prince perdoneth some time a malefactor, when he is come to the very place of execution: yet were it not for every malefactor to trust thereupon. For that, this is but an extraordinary act of the prince his favour, and neither showed, nor promised to all men. Besides this, this act was a special miracle reserved for the manifestation of Christ his power and glory, at that hour upon the cross. Again, this act was upon a most rare confession made by the thief, in that instant, when all the world forsook Christ, and even the Apostles them selves, either doubted, or lost their faith of his godhead. Beside all this, the confession of this thief was at such a time, as he could neither be baptised, nor have further time of penance. And we hold: that at a man's first conversion, there is required no other penance, or satisfaction at all, but only to be baptized, for the gaining of heaven. But it shall not be amiss perhaps, to put to S. Austin's very words upon this matter. For thus he writeth. 
Ser. 120. de tem.   
It is a remedyles peril, when a man giveth himself over so much to vices, as he forgetteth that he must give account thereof to God and the reason why I am of this opinion is, for that it is a great punishment of sin, to have lost the fear and memory of the judgement to come, &ce. But (dearly beloved) lest perhaps, the new felicity of the believing thief on the cross, do make any of you too secure and remiss: lest peradventure some of you say in his heart, my guilty conscience shall not trouble nor torment me: my naughty life shall not make me very sad, for that I see even in a moment all sins forgiven unto the thief: we must consider first in that thief, not only the shortness of his belief and confession, but his devotion, and the occasion of that time, even when the perfection of the just did staggar. secondly, show me the faith of that thief in thyself, and then promise to thyself his felicity. The devil doth put into thy head this security, to the end he may bring thee to perdition. And it is unpossible to number all them, which have perished by the shadow of this deceitful hope. He decerueth him self, and maketh but a jest of his own damnation, which thinketh that god's mercy at the last day shall help or relieve him. It is hateful before God, when a man, upon confidence of penance in his old age, doth sin the more freely. The happy thief whereof we have spoken, happy (I say) not for that he laid snares in the way, but for that he took hold of the way itself in Christ, layeing hands on the pray of life: and after a strange manner, making a booty of his own death: he (I say) neither did defer the time of his salvation wittingly, neither did he deceytfullie put the remedy of his state, in the last moment of his life: neither did he desperately reseruo the hope of his redemption unto the hour of his death: neither had he any knowledge either of religion, or of Christ before that tyme. For yfhe had: perhaps he would not have been the last in number among the Apostles, which was first in the kingdom of heaven.  
By these words of S. Austen we are admonished, (as you see) that this particular fact of Christ maketh no general rule of remission to all men: not, for that Christ is not always ready to receive the penitent, as he promiseth: but, for that every man hath not the time or grace to repent, as he should, at that hour, according as hath been declared before. The general way that God proposeth to all is that, which S. Paul sayeth: Finis 
The general way. 2. Co. 11.  secundum opera ipsorum: The end of evil men is according to their works. Look how they live, and so they die. 
To that affect sayeth the prophet. Once God spoke, and I heard these two things from his mouth. Power belongeth to God: and mercy unto thee, (o Lord) for that thou 
Psal. 61.  wiltrender to every man, according to his works. The wise man maketh this plain, saying, the way of sinners is paved with stones, and 
Ec el. 23  their end is hell, darkness, and punishments. Finally, S. Paul maketh this general and peremptory conclusion:  Be not deceived: God is 
Gala. 6.  not mocked, look what a man soweth, and that shall he reap. He that saweth in flesh shall reap corruption: he that soweth in spirit shall reap life everlasting. In which words, he doth not only lay down unto us the general rule whereto we must trust: But also saith further, that to persuade ourselves the contrary thereof, were to mock and abuse God, which hath laid down this la vato us.  
Notwithstanding (as I have said) this 
That the conversion made at the last day is insufsicient.  barreth not the mercy of God from using a privilege to some at the very last cast. But yet miserable is that man, which placeth the Anchor of his eternal wealth or woe, upon so tyclesome a point as this us. I call it ticlesome, for that, all divines, which have written of this matter, do speak very dowtfullie of the penance or conversion of a man, at the last end. And although they do not absolutely condemn it, in all, but do leave it as uncertain unto gods secret judgement: yet do they incline to the negative part: & do allege four reasons, for which, that conversion is to be dowted, as insufficient for a man's salvation.  
The first reason is, for that the extreme 
The first reason  fear and pains of death, being (as the philosopher sayeth) the most terrible, of all terrible things, do not permit a man, so to gather his spirits and senses, at that time, as is required, for the treating of so weighty a matter with God, as is our conversion and salvation. And if we see often, that a very good man can not fix his mind earnestly upon heavenly cogitations, at such time as he is troubled with the passions of cholique, or other sharp diseases: how much less in the anguishs of death can a worldly man do the same, being unaequainted with that exercise, and loaden with the guilt of many and great sins, and cloyed with the love, both of his body, and things belonging thereunto?  
The second reason is, for that, the conversion, 
The second reason.  which a man maketh at the last day, is not (for the most part) voluntary, but upon necessity, and for fear: such as was the repentance of Semei, who having grievously offended king David, in time of his affliction: 
2. Re. 16.  afterward, when he saw him in prosperity again, and himself in danger of punishment: 
2. Re. 19  he came, and fell down before him, & asked him forgiveness with tears. But yet, David well perceived the matter how it stood: & therefore, though he spared him for that day, wherein he would not trouble the mirth with execution of justice: yet, after he gave order, that he should be used according to 
3. Reg. 2.  his deserts.  
The third reason is, for that, the custom 
The third reason.  of sin, which hath continued all the life long, can not be removed upon the instant being grown into nature itself, as it were, For which cause, God sayeth to evil men, by the prophet jeremy: 
if an Ethiopian can 
Jere: 13.  change his black skin, or a leopard his spots, that are on his back: then can you also do well, having learned all days of your life to do evil.   
The fourth cause is, for that, the acts 
The fourth reason.  of virtue themselves, can not be of so great value with God, in that instant, as if they had been done in time of health before. For, what great matter is it (for example sake) to pardon thy enemies at that time, when thou canst hurt them no more? to give thy goods, away, when thou cannest use them no more? to abandon thy concubine, when thou cannest keep her no longer? to leave of to sin, when sin must leave thee? All these things are good and holy, and to be done by him, which is in that last state: but yet, they are of no such value, as otherwise they would be, by reason of this circumstance of time, which I have showed.  
These are the reasons why the holy fathers and doctors of Christ his church, do speak so dowtfullie of this last conversion: not, for any want on gods part, but on theirs which are to do that great act. I might here allege great store of authorities for this purpose: But one place of S. Austen shall serve for all. Thus than he writeth 
How. 47. ex ho. 50  of this matter in a certain homily of his: 
If a man have done penance truly, & do die, being absolved from the bonds wherewith he was tied, and separated from the body of Christ: he goeth to God, he goeth to rest But if a man in the extreme necessity of his sicknenesse, do desire to receyvo penance, and do 〈◊〉 it, and do pass hence reconciled: I confess unto you, that we do not deny him that, which he demandeth: but yet we presume not, that he goeth hence in good case. I do not presume (I tell you plainly,) I do not presume. A faithful man that hath lived well, goeth away securely. He that dieth the same hour he was baptised, goeth hence securely. He that is reconciled in his health, and doth penance, and afterward I yveth well: goeth hence securely. But he that is reconciled, and doth penance at the last cast: I am not secure, that he goeth hence securely. Where I am secure: I do tell you, and do give security. And where I am not secure, I may give penance, but I can give no security. But here perhaps some man will say to me: good priest, if you know not in what state a man goeth hence: nor can not give security that he is saved, to whom penance was assigned at his death: teach us (I beseech you) how we must live after our conversion and penance. I say unto you: abstain from drunkenness, from concupiscence of the flesh, from theft, from much babbling, from immoderate laughter, from idle words, for which men are to give account in the day of judgement. Lo how small things I have named in your sight. But yet, all 
Mat. 12.  these are great matters, and peftilent to those which commit them But yet, I tell you further: a man must not only at stain from these vices, and the like, after penance: but also before, when he is in health. For if he drive it of to the last end of his life: he can not tell, whether he shallbe able to receive penance, and to confess his sins to God, and to the pryest, or no. Behold the cause why I said unto you, that a man should live well before penance, and after penance better. Mark well what I say: & perhaps it shall be needful to expound my meaning more plainly, lest any man mistake me. What say I then? that this man which repenteth at the end shallbe damhed? I do not say so. What then? Do I say he shallbe saved? no. What then do I say? I say, I know not: I say. I pre●…me not: I promise not I know not. Wilt thou deliver thyself forth of this doubt? wilt thou escape this dangerous, and uncertain point? do penance then whiles thou art hole. For if thou do penance while thou art in health, and the last day chance to come upon thee run presently to be reconciled: and so doing, thou art safe. And why art thou safe? for that thou didst penance in that time, wherein thou mightest have finned. But if thou wilt do penance then, when 
A norable saying.  thou cannest sin no longer: thou leavest not sin, but sin leaveth thee But you will say to me: how knowest thou whether God will forgive a man's sins at the last hour, or no? you say well: I know it not. For, if I knew that penance would not profit a man at the last hour: I would not give it him. Again, if I knew that it would deliver him: I would not warn you, I would not terrify you, as I do. Two things there are in this matter: either God perdoneth a man, doing penance, at the hour of death: or he doth not pardon him. Which of these two shallbe, I know not, wherefore, if thou be wise: take that which is certain, and let go the uncertain.  Hitherto are S. Austin's words of the doubtful case of those, which do penance at the last day.  
And here now would I have the careful Christian to consider, (with me) but this one comparison that I will make. If those which repent, and do such penance as they may at the last day, do pass hence, notwithstanding, in such dangerous dowtfullnes as S. Austen showeth: what shall we think of all those, which lack either time or ability, or will, or place, or means, or grace to do any penance at all, at that hour? what shall we say of all those, which are cut of before? which die suddenly? which are stricken dumb, or deaf, or senseless, or fantic, as we see many are? what shall we say of those, which are abandoned by God, & left unto vice, even unto the last breath in their body? I have showed before out of S. Paul, that ordinarily, sinners die, according as they live. 
2. Co. 11,  So that, it is a privilege for a wicked man, to do penance at his death. And then, if his penance (when it is done) be so doubtful, as S. Austen hath declared: what a pitiful case are all other in? I mean the more part, which repent not at all: but die as they lived, and are forsaken of God in that extremity, according as he promiseth, when he sayeth: 
Pro. 1.  for that I have called you, and you have 
jere. 35.  refused to come: 
for that, I have held out my hand, and none of you would vouch safe to look towards me: I will laugh also at your destruction, when anguish and calamity cometh on you. You shall call upon me, and I will not hear: you shall rise betimes in the morning to see me, but you shall not find me.   
It is both dreadful & lamentable which the prophet sayeth, of such as defer their conversion, from time to time: Conuertentur 
Psal. 58.  ad vesperam: & famem 〈◊〉 ut canes, & circuibunt civitatem: 
They will convert them selves to God at the evening, and then shall they suffer hunger, as dogs:  and shall run about the city. The words that go immediately before, and do immediately ensue after, do express more plainly the greatness of this threat For before, the verse is: Aitend (o Lord) to visit all nations: take no mercy upon all those, which work iniquity. That is, which work iniquity unto the end. And immediately after ensueth: These men shall speak with their mouth, and a sword shall be in their lypper: for who hath heard them? and thou (o Lord) snalt scoff at them. That is, these men in their last extremity shall cry vehemently for help: and their cry shall be as sharp to pierce men's ears, as a sword is: and yet notwithstanding, no man shall hear them: and thou (o Lord) which only cannest help them, shalt be so far of from hearing or pityeing their case, as thou shalt also laugh at their misery and destruction. By all which is signified, the great calamity of such as defer their conversion unto the last day, expressed by three circumstances, in the former sentence alleged.  
For first he sayeth, they will turn at the evening: that is, at the hour of death. For as the evening is the end of the day, and the beginning of night: even so is this time, the end of light, and the beginning of all darkness unto the wicked. In which sense Christ said: I must work the works of him that sent 
joh. 9  me, whiles the day lasteth: for night will come on, when no man can work more. At this time than, that is, at this evening, in this twelve light, between day and darkness, when the pleasant brightness, & heat of all sun beams is past: the brightness (I mean) of honour, of vainglory, and of worldly pomp is consumed: when the heat of concupiscence, of carnal love, of delicate pleasures is quenched: when the beautiful summer day of this life is ended, and the boisterous winter night of death draweth on: then (sayeth the prophet) will the wicked man turn unto God, then will he repent, then will he resolve himself, and make his conversion.  
But what? shall this be accepted? you have heard the prophet's request to God: Non miserearis: Do not take mercy on them: Not, for that the prophet wisheth God to be unmerciful: but for that he knew gods justice towards such men. Whose misery, in this extremity, he expresseth further, by saying, they shall suffer hunger as dogs: which is, as if he should have said: even as dogs, when they are hungry, are ravynous, and do seek by all means, for meat, be it never so homely: and will refuse nothing that is offered, but will devour all those things most gredilie, which they contemned whiles their bellies were full: so these men that would not hear of penance, while they were in health, will now admit any thing, & make strange of nothing: Now (I say) when they can live no longer, will they promise any pains: what prayer you will: what fasting you will: what alms deeds you can desire: what austerity soever you can imagine, they will promise it, (I say) upon condition they might have life again: upon condition that the day might be prolonged unto them: though, if God should grant them their request, (as many times he doth) they would perform no one point thereof: but be as careless, as they were before: yet for the preset, you shall see them as hungry as dogs, sayeth the prophet, most ready to 〈◊〉 any thing, that may be devised for their salvation.  
And not contemed with this, the same prophet addeth yet a further clause of misery: And that is, that they shall circuit or run about the citle: even as dogs do, when they are hungry, putting in their heads at every door for 〈◊〉, ●…Wors●… it be with great 〈◊〉 to be beaten out again. This expresseth an unspeakable distress and calamity of wicked men, at the last day: when they shall circuit, and run about the whole city of God, both in heaven, and earth, to seek help, and shall find none: When they shall cry, with sighs and groones, as piercing as a sword, and yet shall not be heard. For, whether will they turn themselves in this distress? unto their worldly wealth, power, or riches? alas, they are gone: and the scripture sayeth, riches shall not profit in the day of revenge. 
Prou. 11.  Will they turn unto their carnal friends? But what comfort can they give, beside only weeping, and comfortless mourning? will they ask help of the saints in heaven to pray for them in this instant? it is good, surely, so to do: but yet, they can not choose but remember what is written The saints shall 
Psa. 149  rejoice in glory, exultation shall be in their throotes, and two edged swords in their hands, to take 〈◊〉 upon nations, and increpations upon people: to bind kings in fetters, and noble men in manacles of iron: to execute upon them the prescript judgement of God: and this is the glory of all his 〈◊〉. Their only refuge than must be unto God, who in deed is the only surest refuge of all: but yet in this 〈◊〉, the prophet sayeth here, that he shall not hear them: but rather contemn; and 〈◊〉 he at their misery. 
Prou. 1.  Not, that he is contrary to his promise of receiving 
Psa. 58  a sinner, at what time soever he repenteth, and turneth from his sin. But, for that, this turning at the last day is not commonly true repentance and conversion, for the causes before rehearsed.  
To conclude then this matter of delay, what wise men is there in the world; who reading this, will not fear the deferring of his conversion, though it were but for one day? who doth know whether this shallbe the last day, or no, that ever God will call him in? God sayeth, I called, and you refused to come: I held out my hand; and you would, not look towards me: and therefore will I forsake you, in your extremity. He doth not 
Prou. 1.  say, how many times, or how long he did call and hold out his hand. God sayeth, I stand at the door, and knock. But he sayeth not, how often he doth that, or how many knocks he giveth. Again, he said of wicked jezabel, 
Apoc. 2.  the feigned prophetess in the apocalypse: I have given her time to do penance, and she would not, and therefore shall she perish: but he sayeth not, how long this time of repentance endured. We read of wonderful examples herein. HEROD the father had a call 
HEROD.  given him, and that a loud one, when john baptist was sent unto him, and when his heart was so far touched, as he willingly heard 
Marc. 6.  him, and followed his counsel in many things, as one evangelist noteth: but yet, because he deferred the matter, and took not time, 
HEROD. the second.  when it was offered: he was cast of again, & his last doings made worse than his former. HEROD tetrarch, the son, had a call also, 
Luc. 11.  when he felt that desire to see Christ, and some 
Luc. 23.  miracle done by him: but, for that he answered 
Mat. 14.  not unto the call: it did him no good, but rather much hurt. What a great knock, had pilate given him at his heart, if he had 
PILATE.  been so fortunate, as to have opened the door presently, when he was made to understand the innocency of Christ: as appeareth 
Mat. 27.  by washing his hands in testimony thereof, and his wife also sent him an admonition about the same? No less knock had king AGRIPPA at his dor●…, when he cried out, upon 
AGRIPPA.  the hearing of S. Paul: O Paul, thou persuadest me a little, to be a Christian. But, because he deferred 
Act. 26.  the matter: this motion passed away again.  
Twice happy had PHARAOH been, if he 
PHARAOH  had resolved himself presently, upon that motion that he felt, when he cried to Moses, I have sinned, and God is just. But by delay he 
Exod. 9  became worse than ever he was before. S. Luke 
Act. 24.  reporteth how FELIX, the governor of jewrie 
FELIX.  for the Romans, conferred 〈◊〉 oftentimes with S. Paul, that was his prisoner: and heard of him the faith in Christ: wherewith he was greatly moved, especially at one time, when Paul disputed of god's justice, and the day of judgement, whereat FELIX trembled But yet, he deferred this resolution, willing Paul to depart, and to come again an other time: & so the matter by delation came to no effect. How many men do perish daily, some cut of by death: some left by god, & given over to a reprobate sense: which might have saved themselves, if they had not deferred their conversion from day to day, but had made their resolution presently; when they felt God to call within their hearts.  
God is most bountiful to knock and 
The danger of passing the day of our vocation.  call: but yet, he bindeth himself to no time or space, but cometh and goeth at his pleasure: and they which take not their times when they are offered, are excuseles before his justice, and do not know whether ever it shallbe offered them again, or no: for that, this thing is only in the will and knowledge 
Exo. 33.  of God alone: who taketh mercy where it pleaseth him best, and is bound to none: 
Rom. 9  And when the prefixed time of calling is once past: woe be unto that party. For a thousand worlds will not purchase it again. Christ showeth wonderfully the importance of this matter when, entering into jerusalem upon palm sunday, amidst all his mirth & glory of receiving, he could not choose but weep upon that city, considering (as most men think) that this was the last day of mercy and vocation, that ever should be used to the same: and therefore he said with tears: O jerusalem, if thou knewest also, 
Luc. 21  those things which appertain to thy peace, even in this thy day: but now these things are hidden from thee: As if he had said, if thou knewest (jerusalem) as well as I do, what mercy is offered thee, even this day, which is the last day, that ever such offer shallbe made: thou wouldest not do as thou dost: but wouldest presently accept thereof: but now this secret judgement of my father is hidden from thee: and therefore thou makest little account thereof, until thy destruction shall come suddenly upon thee. As soon after it did.  
By this now may be considered the great reason of the wise man's exhortation: 
Eccle. 5.  Foreslow not to turn to God: nor do not defer it from day to day: for his wrath uvill come upon the, at the sudden: and in time of revenge it will destroy thee. It may be seen also upon what great cause, S. Paul exhorted the Hebrewes 
Heb. 3.  so vehemently, Dum cognominatur hody: To accept of grace even whiles that very day endured: and not to let pass the occasion offered. Which every man applyeing to himself, should follow, in obeying the motions of gods spirit within him: and accepting of god's vocation without delay: considering what a grievous sin it is to resist the holy ghost: Every man ought (I say) when he 
Act. 7.  feeleth a good motion in his heart, to think with himself: now God knocketh at my door: if I open presently, he will enter, and 
Apoc. 3.  devil within me: But if I defer it until to morrow: I know not whether he will knock again, or no. Every man ought to remember still that saying of the prophet, touching gods spirit: hody si vocem eius 〈◊〉, nolite 
Psal. 94.  obdurare corda vestra: if you chance to hear his voice calling you to day, do not harden your hearts, but presently yield unto him.  
Alas (dear brother) what hope of gain hast thou by this perilous dilation, which thou makest? thy account is increased thereby. as I have showed: thy debt of satisfaction is made more grievous: thy enemy more strong: thy self more feeble: thy difficulties of conversion multiplied: what hast thou then to withhold thee one day from resolution? the gaining perhaps of a little time in vanity. But I have proved to thee before, how this time is not gained but lost, being spent without merit, 
merry by good dee des, the only, gain of tyme.  which is in deed the only true gain of tyme. If it seem pleasant to thee for the present: yet remember what the prophet saith, 〈◊〉 est dies perditionis, & adesse festinant tempora: 
The day of perdition is at hand, and the 
Deu. 32.  times of destruction make haste to come on. Which day being once come, I marvel what hope thou wilt conceive.  Dost thou 
Exod. 9  think (perchance) to cry 〈◊〉? it shallbe well truly, if thou cannest do it: but yet, thou knowest, that Pharaoh did so, and got nothing by it. Dost thou intend to make a good testament, and to be liberal in alms deeds, at that time? this (no doubt) is very commendable: but yet thou must remember also, that the virgins which filled their lamps, at the very instant, were shut out, and utterly rejected 
Mat. 25.  by Christ. Dost thou think to weep, and mourn, and to move thy judge with tears, at that instant? first, this is not in thy hands to do at thy pleasure: and yet thou must consider also, that Esau found no place of penance, though he sought it with tears, as S. Paul well notethe. Dost thou mean to have many good purposes, to make great promises 
Heb. 12.  and vows in that distress? call to mind the case of Antiochus in his extremities: what 
2. Mac. 9  promises of good deeds, what voves of virtuous life made he to God upon condition he might escape, & yet prevailed he nothing thereby. All this is spoken, not to put them in despair which are now in those last calamities: but to dissuade others from falling in to the same: assuring thee (gentle reader) that the P phet said not without a cause, seek unto God while he may be found: call upon him while 
Esa. 〈◊〉.  he is near at hand. Now is the time acceptable, now is the day of salvation, sayeth S. Paul. 
2. Co. 6.  Now is God to be found, and near at hand to embrace all them that truly turn unto him, and make firm resolution of virtuous life hereafter. If we defer this time: we have no warrant that he will either call us, or receive us hereafter: but rather many threats to the contrary, as hath been showed. Wherefore I will end with this one sentence of S. 
Tract. 33. in joh.  Austen: that he is both a careless and most graceless man, which, knowing all this, will venture notwithstanding the eternity of his salvation and damnation, upon the doubtful event of his final repentance.   

Of three other impediments that hinder men from resolution: which are sloth, negligence, and hardness of heart.  
CHAP. VI  
BEsides all impediments which hitherto have been named, there are yet divers other to be found: if a man could examine the particular consciences of all such as do not resolve. But these three here mentioned, and to be handled in this chapter, are so public & known: as I may not pass them over, without discovering the same: for that, many times men are evil affected, and know not their own diseases: the only declaration whereof (to such as are desirous of their own health) is sufficient to avoid the danger of the sickness.  
First then, the impediment of sloth is a great and ordinary let of resolution to many 
1. Of sloth  men: but especially in idle and delicate people, whose life hath been in all ease & rest, and therefore do persuade themselves, that they can take no pains, nor abide no hardness, though never so fain they would. Of 
1. Co. 6.  which S. Paul sayeth, that nice people shall not inherit the kingdom of heaven. These men will confess to be true, as much & more than is said before: and that they would also gladly put the same in execution, but that they can not. Their bodies may not bear it: they can not fast: they can not watch: they can not pray. They can not leave their disports, recreations, and merry companions: they should die presently (as they say) with melancholy, if they did it: yet in their hearts they desire (forsooth,) that they could do the same, which seeing they can not: no doubt (say they,) God will accept our good desires. But 〈◊〉 them hearken a little what the scripture sayeth hereof: 
desires do kill the slothefull man (sayeth Solomon:) his hands 
Pro. 21.  will not fall to any work: all the day long he coveteth and desireth: but he that is just, will do, & will not cease. Take the slothefull and unprofitable servant (sayeth Christ) and 
Matt. 25  fling him into utter darkness, where shallbe weeping and gnashing of teeth. And when he passed by the way and found a fig tree 
Mat. 21.  with leaves, without fruit (Which signified desires without works:) he gave it presetlie an everlasting curse. Finally, the prophet David detesteth those men, and sayeth also, they are detested of God, qui in labore hominum non 
Psal. 72.  sunt, which are not in the labours of men.   
Of this fountain of sloth do proceed 
four effects of sloth.  many effects that hinder the slothefull from resolution. And the first is a certain heaviness, and sleepy drow sins towards all goodness, 
1. DROWSYNES.  according as the scripture sayeth, pigredo immittit soporem, sloth doth bring drowsiness. 
Pro. 19  For which cause S. Paul sayeth, surge qui 
Ephe. 5.  dormis, arise thou which art a sleep: and Christ 
Marc. 13  crieth out so often, videte, vigilate, look about 
Mat. 24. & 25.  you, and wache. You shall see many men in the world, with whom if you talk of a cow or a calf, of a fat ox, of a piece of ground, or the like: they can both hear and talk willingly and freshelie: but if you reason with them of their salvation, and their inheritance in the kingdom of heaven: they answer not at all: but will hear, as if they were in a dream. 
Prou. 6. & 24.  Of these men than sayeth the wise man: 
how long wilt thou sleep 〈◊〉 slothful fellow? when wilt thou arise out of thy dream? A little yet wilt thou sleep: a little longer wilt thou slumber: a little wilt thou close thy hands together, and take rest: and so, provertie shall hasten upon thee as a running post, and beggary as an armed man shall take and possess thee.   
The second effect of sloth, is fond fear, 
2. FEAR.  of pains and labour, and casting of doubts where none be, according as the scripture sayeth, 
Pro. 19  pigrum deiicint timor, fear discourageth the sloth efull man. And the prophet sayeth of 
Psal. 52.  the like, they shake for fear where there is no fear. These men do frame unto themselves. strange imaginations of the service of God, and dangerous events, if they should follow the same. One sayeth, If I should fast much: it would without doubt corrupt my blood. An other sayeth, if I should pray, and be bareheaded much: I should die most certainly with rheum. A third sayeth, if I should keep account of all my sins, to confess them: it would quickly kill me with sadness. And yet all this is nothing else but sloth, as the scripture 
Pro. 22.  testifieth in these words: Dicit piger, lo est foris: in medio platearum occidendus sum. 
The flouthefull man sayeth, sitting still in his house: there is a lion without: if I should go out of doors to labour, I should certainly be slain in the midst of the streets.   
A third effect of sloth is pusillanimity 
3. PUSILLANIMITY.  & faintness of heart: whereby the slothful man is overthrown, & discouraged by every little contrariety or difficulty which he findeth in virtue, or which he imagineth to find therein. Which the scripture signifieth, when it sayeth, 
in lapide luteo lapidatus est piger, the 
Eccl. 22.  slothful man, is stoned to death with a stone of dirt:  that is, he is overthrown with a difficulty of no importance. Again: De stercore boum lapidatus est piger, the slothful man is stoned dead with the dung of oxen: which commonly is of matter so soft, as it can hurt no man.  
A fourth effect of sloth is idle laziness: 
4. LAZINESS.  which we see in many men that will talk & consult of this and that, about their amendment, but will execute nothing. Which is most fytlie expressed by the holy ghost in these words: 
Sicut ostium vertitur in cardine 
Pro. 26.  suo, ita piger in tectulo suo. As a door is tossed in and out upon his hyngells, so is a slothful man, lying lazelie upon his bed. And again 
Pro. 13.  〈◊〉 & non vult piger: A slothefull man will and will not:  that is, he turneth himself to & fro in his bed, and between willing and nilling he doth nothing. And yet further, in an other place the scripture describeth this laziness, saying, the slothefull man 〈◊〉 〈◊〉 hands under his girdle, and will not vouchsafe 
Pro. 19  to life them up to his mouth, for that it is painful.  
All these & many more are the effects of sloth: but these four especially, have I thought good to touch in this place: for that, they let and hinder greatly this resolution which we talk of. For he that liveth in a slumber, and will not hear, or attend to any thing, that is said of the life to come: & beside this, imagineth fearful matters in the same: and thirdly, is thrown down by every little block, that he findeth in the way: & lastly is so lazy, as he can bear no labour at all: this man (I say) is past hope, to be gained, to any such purpose as we speak for.  
To remove therefore this impediment, 
Means to remove sloth  this sort of men ought to lay before their eyes, the labours of Christ, and of his saints: the exhortations they used to other men, to take like pains: the threats made in scripture against them which labour not: the condition of our present warfare, that requireth travail: the crown prepared for it: and the misery enseweing upon idle and lazy people. And finally, if they can not bear the labour of virtuous life, which in deed is accompanied with so many confolations, as it may not rightfully be called a labour: how will they abide the labour and torments of the life to come, which must be both intolerable and everlasting?  
Saint Paul sayeth of himself and others, 
Thess. 3.  to the Thessalonians: 
we did not eat our bread of free cost when we were with you: but did work in labour and weariness, both day and night: thereby to give you an example of imitation: denouncing further unto you, that if any man would not work he should not eat.  Christ went forth into the streets twice in one day, and still reprehended grievously those that stood idle there: 
Quid hic statis tota die otiosi? why do ye stand 
Mat. 20.  here all the day idle and doing nothing? I am a vine, (sayeth Christ) and my father 
joh. 15  is a husband man: every branch that beareth not fruit in me, my father will cut of, and cast into the fire. And in an other place: cut down the unprofitable tree: why doth 
Luc. 13  it stand here, and occupy up the ground for nothing? And again: the kingdom of heaven is subject to force: and men do gain it by 
Mat. 11.  violence & labour. For which cause, the wise 
Ecc. 9  man also sayeth: what soever thy hand can do in this life, do it instanlie: for there is neither time; nor reason, nor wisdom, or knowledge 
Prou. 10  that we can emplove. And again the same wise man sayeth: The lazy hand worketh beggary to itself, but the laboursome and valiant hand heapeth up great riches. And 
Prou. 20  yet further to the same effect: The slothefull man will not sow in the winter, for that it is cold: and therefore he shall beg in the: summer, and no man shall take pity of him.   
All this pertaineth to show, how that this life is a time of labour, and not of idleness: & appointed unto us for the gaining of heaven: it is the Marquet, wherein we must buy: the battle wherein we must fight, & gain our crown: the winter wherein we must sow: the day of labour wherein we must sweat & gain our penny: And he that passeth over lazily this day (as the most part of men do) must suffer eternal poverty, and need in the ●…fe to come: as in the first part of this 
Ca 〈◊〉. 24.  book more at large hath been declared. Wherefore, the wise man (or rather the holy ghost by his mouth) giveth each one of us a 
Prou. 6.  most vehement admonition and exhortatio, in these words. 
Run about: make haste: stir up thy friend: give no sleep unto thy eyes: let not thine eye lids slumber: skyppe out as a do from the hands of him that held her: and as a bird out of the hand of the fowler: go unto the Emmet (thou slothefull man, (and consider her doings, and learn to be wise: she having no guide, teacher, or captain, provideth meat for herself in the summer, and gathereth together in the harvest, that which may serve her to feed upon in the winter.  By which words we are admonished in what order we ought to behave ourselves in this life, and how diligent and careful we should be in doing of all 
Coloss. 1  good works, (as S. Paul also teacheth) considermge, 
Rom. 〈◊〉  that as the Emmet laboureth most 
Cala. 6.  earnestly in the harvest time to lay up for the winter to come: so we should for the next world: And that slothefullnes to this effect, is the greatest and most dangerous let at may be. For, as the Emmet should die in the winter most certainly for hunger, if she should live ydelie in the fomer: so without all doubt they are to suffer extreme need and misery in the world to come, who now for sloth do omit to labour.  
The second impediment is called by 
2. Of negligence.  me, in the title of this chapter, negligence. But I do understand thereby a further matter than commonly this word importeth. For I do comprehend under the name of negligent, all careless, and dissolute people, which take to heart nothing that pertaineth to God or godliness, but only attend to woorldlie affairs, making their salvation the least part of their cogitations. And under this kind of negligence is contained both Epicurism, 
Epicurism, or life of Epicures.  (as S. Paul noted in some Christianes' of his days, who began only to attend to eat and drink, and to make their bellies their 
Phili. 3.  God, as our Christians now do:) and also a 
Rom. 16  secret kind of Atheism, or denieing of God: that is, of denieing him in life and behaviour, as S. Paul expoundeth it For albeit these men 
Tit. 1.  in words do confess God, and profess the selves to be as good Christians as the rest: yet secretly in deed they do not believe God: as their life and doings do declare. Which thing the scripture discovereth plainly, when it sayeth, 〈◊〉 dissolutis cord qui non oredunt 
Eccl. 2.  deo: woe be unto the dissolute & careless in heart, which do not believe God. That is, though they profess that they believe & trust in him: yet by their dissolute and careless doings, they testify that in their hearts they believe him not: for that, they have neither care nor cogitation of matters pertaining to him.  
These kind of men are those which the 
Of careless Atheists.  scripture noteth, and detesteth for ploweing with an ox and an Ass together: for soweing 
Deu. 12.  their ground with mingled seed: for wearing appatells of linsie woolsie, that is made of flax and wool together. These are they of whom Christ sayeth in the revelations. I would 
Apoc. 3.  thou were either cold or hot. But for that thou art lukewarm, and neither cold nor hot: therefore will I begin to vomit thee out of my mouth: These are they which can accord all religions together, & take up all controversies by only saying, that either they are differences of small importance, or else that they appertain only to learned men to think upon, and not unto them. These are they which can apply themselves to any company, to any time, to any prince's pleasure, for matters of 〈◊〉 to come. These men forbid all talk of spirit, religion, or devotion in their 〈◊〉 only they will have men eat, drink, & be merry with them: tell news of the court and affairs abroad, sing, dance, laugh, and play at cards, and so pass over this life in less consideration of God, than the very heathens did. And hath not the scripture reason then, in saying that these men in their hearts and works are Atheists? yes 〈◊〉. And it may be proved by many rules of Christ. As for example: this is one rule set down by himself: By their fruits ye shall know them: For such as the tree is within, such is the fruit 
Luc. 6.  which that tree sendeth forth. Again, the mouth speaketh from the abundance of the 
Mat. 12.  heart: and consequently, seeing their talk is nothing but of worldly vanities: it is a sign, there is nothing in their heart, but that. And then it followeth also by a third rule, where the treasure is, there is the heart, and so, 
Matt. 6.  seeing their hearts are only set upon the world: the world is their only treasure, and not God. And consequently they prefer that before God, as in deed Atheists.  
This impediment reacheth far and 
Two causes of Atheism at this day.  wide at this day: and infinite are the men which are entangled therewith: and the causes thereof are two especially. The first is heresy: which by moving many questions and doubts wearyeth out a man's wit, & in the end brinheth him to care for no part, but rather to contemn all. The second is inordinate love of the world: which bringeth men to hate god, and to conceive enmity against him, as the Apostle sayeth: and therefore, no marvel 
〈◊〉. joh. 2.  though in deed they neither believe, nor delight in him. And of all other men these are the hardest to be reclaimed, and brought to any resolution of amendment: for that, they are insensible: and beside that, do also fly all means, whereby they may be cured. For, as there were small hope to be conceived of that 
A compa rison.  patiented, which being grievously sick should neither feel his disease, nor believe that he were distempered, nor abide to hear of physic, or physician, nor accept of any counsel that should be offered, nor admit any talk or consultation about his curing: so these men are in more dangerous estate than any other, for that, they know not their own danger, but persuading themselves to be more wise than their neighbours, do remove from their cogitations all things, whereby their health might be procured. 
The way to cure careless men.   
The only way to do these men good, (if there be any way at all) is to make them know that they are sick, and in great danger: which in our case may be done best (as it seemeth to me) by giving them to understand, how far they are of, from any one piece of true Christianity, and consequently from all hope of salvation that may be had, thereby. God requireth at our hands, that we 
Deut. 6.  should love him and serve him, with all our 
Mat. 22.  heart, with all our soul, and with all our streengthe. 
Luc. 10.  These are the prescript woe des of god, set down both in the old and new law. And how far (I pray the) are these men of from this, which employ not the half of their heart, nor the half of their soul, nor the haife of their strength in gods service, nay, not the least part thereof? God requireth at our hands, that we should make his laws 
Deut. 6. & 11.  and precepts our study and cogitations: that we should think of them continually, & meditate 
joh. 1.  upon them both day and night, at home and abroad, early & late, when we go to bed, and when we rise in the morning: this is his commandment, & there is no dispensation therein. But how far are these men from this, which bestow not the third part of their thoughts upon this matter, no not the hundredth part, nor scarce once in a year do talk thereof? can these men say, they are Christians, or that they believe in god?  
Christ making the estimate of things in this life, pronounced this sentence: unum est 
Luc. 10.  necessarium, one only thing is necessary, or of necessity in this world, meaning the diligent and careful service of God. These men find many things necessary beside this one thing, and this nothing necessary at all. How far do they differ then in judgement 
1. joh. 2.  from Christ? Christ's Apostle sayeth, that a Christian must neither love the world, nor any thing in the world. These men love nothing else but that which is of the world: he sayeth, That who soever is a friend to the world, is an enemy to Christ: These men are enemies to who soever is not a freer the to the world. How then can these men hold of Christ? Christ sayeth, we should pray still. These men 
Luc. 18.  pray never Christ's Apostie saith, that covetousness, 
Ephe. 5.  〈◊〉, or scurrility should not be so much as once named among Christians: 
Luc. 21.  these men have no other talk but such. Finally, 
Mat. 24.  the whole course and canon of scripture 
Mich. 6.  runneth, that Christians should be attenti, 
Rom. 11.  vigilantes, soliciti, instantes, feruentes, persoverantes 
Rom. 12.  sine intermissione: That is, attended, vigilant, careful, 
Mat. 10.  instant, fervent, and perseverant without intermission in the service of God: but these men have no one of these points, nor any one degree of any one of these points: but I every one the clean contrary. For they are neither attended to those things which appertain unto God, nor vigilant, nor solicitous nor careful: and much less, instant and fervent, and least of all perseverant without intermission: for that they never begin. But on the contrary side, they are careless, negligent, lumpish, remiss, key cold, perverse contemning and despising, yea loothing and abhorring all matters that appertain to the mortifieing of themselves, and true service of God. What part have these men then in the lot and portion of Christians, beside only the bare name, which profiteth nothing?  
And this is sufficient te show how great and dangerous an impediment this careless, senseless, and supine negligence is, to the resolution whereof we entreat. For if Christ require 
Mat. 13.  to the perfection of this resolution, that who soever once espieth out the treasure hidden in the field: (that is the kingdom of heaven, and the right way to gain it) he should presently go and sell all that he hath, and buy that field: that is, he should prefer the pursuit of this kingdom of heaven, before all the commodities of this life what soever: and rather venture them all, than to omit this treasure: if Christ (I say) require this, as he doth: when will those men ever be brought to this point, which will not give the least part of their goods to purchase that field? nor go forth of door to treat the byeinge thereof? nor will so much as think or talk of the same, nor allow of him which shall offer the means and ways to compass it?  
Wherefore, who soever findeth himself in this disease, I would counsel him to read some chapters of the first part of this book, especially the third and fourth, entreating 
Pag. 24. & 32.  of the causes for which we were sent into this woorld: as also the siveth, of the account, which we must yield to God, of our time here spent: and he shall there by understand (I doubt not) the error and danger he standeth in, by this damnable negligence wherein he sleepeth, attending only to those things which are mere vanities, and for which he came not into this world: and passing over other matters, without care or cogitation, which only are of importance, and to have been studied and thought upon by him.  
The third and last impediment, that I 
Ofhardnes of heart.  purpose to handle in this book, is a certain●… 〈◊〉, or evil disposition in some men, called by the scriptures, hardness of heart, or in other words, 〈◊〉 of mind. Where by a man is settled in 〈◊〉, never to yield from the state of sin wherein he liveth, what so ever shall or may be said against the same. And I have reserved this impediment, for the last place in this book: for that, it is the last, and worst of all other impediments discovered before, containing all the evillin itself that any of the other before rehearsed, have: and adding beside, a most wilful and malicious resolution of sin, quite contrary to that resolution which we so much endeavour to induce men unto.  
This hardness of heart hath diverse degrees 
Two degrees of hardness of heart.  in divers men, and in some much more grievous than in other. For some are arrived to that high and chief obduration, which I named before, in such sort, as albeit they well know that they are amiss: yet for some worldly respect or other, they will not yield, nor change their course. Such was the obduration 
Mat. 27.  of Pilate: though he knew that he condemned Christ wrongfully: yet, not to lose the favour of the jews, or incur displeasure with his prince, he proceeded, & gave sentence against 
Exod. 6. 7. 8.  him. This also was the obduration of Pharaoh: who, though he saw the miracles of Moses & Aaron, & felt the strong hand of God upon his kingdom: yet, not to seem to be overcome by such simple people as they were: nor that men should think he would be enforced by any means to relent: he persevered still in his wilful wickedness, until his last and utter destruction came upon him. 
Act. 26. 27.  This hardness of heart was also in king Agrippa, and foelix governor of jewrie: who, though in their own conscience they thought that S. Paul spoke truth unto them: yet, not to hazard their credit in the world, they continued still, and perished in their own vanities. 
Persecutors.  And commonly this obduration is in all persecutors of vertus, and virtuous men: whom, though they see evidently to be innocent, and to have equity on their side: yet, to maintain their estate, credit, & favour in the world, they persist without, either mercy or release, until God cut them of, in the midst of their malice and furious cogitations.  
Others there are, who have not this obduration 
A second degree of obduration.  in so high a degree, as to persist in wickedness directly against their own knowleige: but yet they have it in an other sort: for that, they are settled in firm purpose to follow the trade, which all ready they have begun: and will not understand the dangers thereof: but do seek rather means to persuade themselves, and quiet their consciences therein: and nothing is so offensive unto them, as to hear any thing against the same. Of these men holy job sayeth: 
Dixerunt deo, recede 
job. 21.  a nobis & scientiam viarum tuarum nolumus: They say to God, depart from us, we will not have the knowledge of thy ways.  And the 
Psal. 57  prophet David yet more expressly: Their fury is like the fury of serpents, like unto cockatrices that stop their ears, & will not hear the voice of the enchanter. By this enchanter he meaneth the holy ghost, which seeketh by all means possible to charm them from the bewitching wherein they stand, called by the wise man, fascinatio nugacitatis: The bewitching of 
Sap. 4  vanity: but (as the prophet sayeth) they will not hear, they turn their backs, they stop their 
Zach. 7  ears, to the end they may not understand: they put their hearts as an Adamans stone, lest perhaps they should hear gods law, & beconuerted.  
The nation of jews is peculiarly noted to have been always given to this great sin, 
The hard hearted. jews.  as S. Stephen 〈◊〉, when he said unto their own faces. You stiff necked Jews, you have always resisted the holy ghost, meaning thereby (as Christ declareth more at large) 
Act. 7.  that they resisted the prophets & Saints of god, in whom the holy ghost spoke unto 
Matt. 5.  them from time to time, for amendment of 
Luc. 11. 13.  their life: and for that, through the light of knowledge which they had by hearing of god's law, they could not in truth or show condemn the things which were said, or avoid the just reprehensions used toward them: & yet resolved with themselves not to obey, or change custom of theinr proceed: therefore fell they in fine to persecute sharply their reprehendors: whereof the only cause was hardness of heart. Induraverunt facies suas supra petram, & noluerunt reverti: sayeth God by the mouth of jeremy: 
they have hardened 
jere. 5.  their (faces above the hardness of a rock, & they will not turn to me.  And in an other place of the same prophet he complaineth grievously of this perverseness: 
Quare ergo aversus est populus iste in jerusalem, averstone 
jere. 8.  contentiosa? And why then is this people in jerusalem revolted from me, by so contentious and perverse an alienation, as they will not hear me any more & c?  And yet again in an other place: Quare moriemini domus Israel? why 
Ezec. 18  will you die, you house of Israel? why will you damn yourselves? why are you so obstinate, as not to hear? so perverse, as not to learn? so cruel to yourselves, as you will not know the dangers wherein you live? nor understand the misery that hangeth over you?  
Dost thou not imagine (dear brother) that God useth this kind of speech, not only to the jews, but also to many thousand Christians, and perhaps also unto thyself many times every day: for that thou refusest his good motions, and other means sent from him, to draw thee to his service, thou being resolved not to yield there unto, but to follow thy pursuit, what soever persuasions shall come to the contrary? Alas, how many Christians be there, who say to God daily, (as they did whom I have named before) 
job. 21.  deparie from us, we will not have the knowledge of thy ways? How many be there, which abhor to hear good counsel? fear and tremble to read good books? fly and detest the frequentation of godly company, lest perhaps by such occasions they might be touched in conscience, converted, & saved? how many be there, which say with those most unfortunate hard hearted men, whereof the prophet speaketh: 
Percustimus foedus cum 
Esa. 28.  morte, & cum inferno fecimus pactum: We have stricken a league with death, and have made a bargain with hell itself:  which is as much to say, as if they had said: trouble: us not, molest us not with thy persuasions: spend not thy words and labour in vain: talk unto others who are not yet settled: let them take heaven that take it will: we for our parts are resolved we are at a point: we have made a league that must be kept: we have made a bargain that must be performed, yea 
The description of a hard heart.  though it be with hell, and death everlasting.  
It is a wonderful fury, the obduration of a hard heart: and not without cause compared 
Psa. 75  by the prophet (as I have showed before) to the wilful fury & rage of serpents. And an other place of scripture describeth it thus: 
Esa. 48.  Durus es, & neruus ferreus ceruix tua, & frons tua aerea: Thou art hard hearted, and thy neck is a sinew of iron, and thy forehead is of brass. What can be more vehemently spoken to express the hardness of this metal? but yet 
Li. 1. de consid. ad Eug. c. 2.  S. Barnard expresseth it more at large, in these words: 
Quid ergo cor durum? and what is then a hard heart? and he answereth immediately: A hard heart is that, which is neither cut by compunction, nor softened by godliness, nor moved with prayers, nor yieldeth to threatening, nor is any thing helped, but rather hardyned, by chastening. A hard heart, is that which is ingreatefull to gods benefits, disobedient to his counsels, made cruel by his judgements, dissolute by his allurements, unshamefast to filthiness, fearless to perils, uncourteous in human affairs, reckless in matters pertaining to God, forgetful of things past, negligent in things present, improvident for things to come.   
By this description of S. Barnard it appeareth, 
The explication of S. Barnard's words.  that a hard heart is almost a desperate and remedyles disease, where it falleth. For what will you do (sayeth this good father) to amend it? if you lay the grievousness of his sins before him: he is not touched with compunction. Is you allege him all the reasons in the world, why we ought to serve god, and why we ought not to offend and dishonour him: he is not mollified by this consideration of piotie. If you would request him and beseech him with tears, even on your knees: he is not moved. If you threaten gods wrath against him: he yieldeth nothing thereunto. If God scourge him in deed: he waxeth furious, & becometh much more hard than before. If God bestow benefits on him: he is ungrateful. If he counsel him for his salvation: he obeyeth not. If you tell him of gods secret & severe judgements: it driveth him to desperation, and to more cruelty. If you allure him with gods mercy: it maketh him dissolute If you tell him of his own filthiness: he blusheth not. If you admonish him of his perils: he feareth not. If he deal in matters towards men: he is proud, & uncourteous. If he deal in matters towards God: he is rash, light, and contemptuous. Finally, he forgetteth what soever hath passed before him towards other men, either in reward of godliness, or in punishment of sinners. For the time present, he neglecteth it, nor maketh any account of using it to his benefit. And of things to come, either of bliss or misery, he is utterly unprovident: nor will esteem thereof, lay you them never so often, or vehemently before his face. And what way is 
The danger of a hard heart  there then, to do this man good?  
Not without great cause surely did the wise man pray so heartily to God: Animae irreverenti 
Eccle. 23  & infrumitae ne tradas me: deliver me not over (o Lord) unto a shameless & unruly foul: that is, unto a hard and obstinate heart. Whereof he giveth the reason in an other 
Eccle. 3.  place, of the same book: Cor enim durum habebit male in novissimo: for that a hard 〈◊〉 shallbe in an evil ca●…e at the last day. Oh that all hard hearted people would note this reason of the scripture. But S. Barnard goeth on, and openeth the terror hereof more fully, when he sayeth. Nemo duri cordis salutem unque adeptus 
Li. 1. de consid. c. 2.  est, nisi quem forte miserans deus abstulit ab eo 
Ezec. 36  (juxta prophetam) cor lapideum, & dedit cor carneum: There was never yet hard hearted man saved, except perchance God by his mercy did take away his stony heart, & give him a heart of flesh, according to the prophet. By which words S. Bernard signifieth, and 
Two kinds of hearts in men, with their pro perties.  proveth out of the prophet, that there are two kinds of hearts in men: the one a fleshy heart, which bleedeth if you but prick it: that is, it falleth to contrition, repentance & tears upon never so small a check for sin. The other is a stony heart, which if you beat and buffet never so much with hammers, you may as soon break it in pieces, as either bend it, or make it bleed. And of these two hearts in this life dependeth all our misery, or felicity for the life to come. For as God, when he would take vengeance of Pharaoh, had no more grievous way to do it, than to say, Indurabo cor Pharaonis: I will harden the heart 
Exo. 4. 7. 14. Au. q. 18. super exod. & ser. 18. see temp.  of Pharaoh: that is as S. Austen expoundeth) I will take away my grace, and so permit him to harden his own heart: so when he would show mercy to Israel, he had no more forcible means to express the same, than to say; I will take away the stony heart out of 
Eze. 36.  your flesh, and give you a fleshy heart in stead thereof. That is, I will take away your hard heart and give you a soft heart, that willbe moved when it is spoken unto. And of all other blessings and benefits which God doth bestow upon mortabll men in this life, this soft and tender heart is one of the greatest: I mean such a heart as is soon moved to repentance, soon checked and controlled, soon pierced, soon made to bleed, soon stirred to amendment. And on the contrary part, there can be no greater curse or malediction laid upon a Christian, than to have a hard and obstinate heart, which heapeth every day vengeance unto itself and his master, also, as S. Paul sayeth: 
Heb. 6.  & is compared by the same Apostle unto the ground which no store of rain can make fruitful, though it fall never so often upon the same: & therefore he pronounceth thereof, Reproba est & maledicto proxima, evius consummatio in combustionem: That is, it is reprobate, and next door to malediction, whose end or consummation must be fire and burning.  
Which thing being so, no marvel though the holy scripture do dehort us so carefully from this obduration and hardness of heart, as from the most dangerous & desperate disease, that possibly may fall upon the Christian, being in deed (as S. Paul signifieth 
Heb. 6. ) the next door to reprobation itself. The same Apostle therefore crieth, nolite contristare, 
Ephe. 4.  nolite extinguere spiritum dei do you 
1. The. 5  not contristate or make sad, do you not extinguish the spirit of God, by obduration, by resisting and impugning the same Again von obduretur quis ex vobis fallacia peccati: Let 
Heb. 3.  no man be hard hearted among you, through the deceit of sin. The prophet David also 
Psal. 94.  crieth, hody si vocem eius audieritis, nolite obdurare corda vestra: Even this day, if you hear the voice of God calling you to repentance: see you harden not your hearts against him. All which earnest speeches, used by gods holy spirit do give us to understand, how carefully we have to fly this most pestilent infection of a hard heart: which almighty God of his mercy give us grace to do, and endue us with a tender heart towards the full obodience of his divine Majesty: such a soft heart (I say) as the wise man desired, when he said to God: Da servo tuo cor docile: give unto. 
3. Re. 3.  me thy servant (o lord) a heart that is docible, and tractable to be instructed: such a heart as God himself describeth to be in all them whom he loveth, saying, ad quem respiciam 
Esa. 66.  nisi ad pauper culum & contritum cord, & timentem sermones meos? To whom will I have regard or show my favour, but unto the poor and humble of heart, unto the contrite spirit, & to such as tremblethe at my speeches?  
Behold (dear brother) what a heart God requireth at thy hands? A little poor and humble heart: (for so much importeth the diminutive pauperculus) Also a contrite heart, for thy offences past: and a heart that trembleth at every word that cometh to thee from God, by his ministers. How then wilt thou not fear at so many words, & whole discourses as have been used before, for thy a-wakening, for opening thy peril, for stirring the to amendment? how wilt thou not fear the threats and judgements of this great Lord for thy sins? how wilt thou dare to proceed any further in his displeasure? how wilt thou defer this resolution any longer? surely the least part of that which hath been said, might suffice to move a tender heart, an humble and contrite spirit, to present resolution and earnest amendment of life. But if all together, can not move thee to do the same: I can say no more, but that thou hast a very hard heart in deed: which I beseech our heavenly father to soften for thy salvation, with the precious hot blood of his only son, our saviour, who was content to shed it for that effect upon the cross.  
And thus now having said so much as time permitted me, concerning the first 
The conclusion of this who 〈◊〉 book  general point required at our hands for our salvation: that is, concerning resolution, appointed by my division in the beginning, to be the subject or matter of this first book: I will 
Pag. 9  end here: deferring for a time the perfor mance of my purpose for the other two books, upon the causes and reasons set down in an advertisement to the reader at the very first entrance unto this book: nothing dowting but if God shall vouchsafe to work in any man's heart by means of this book, or otherwise, this first point of resolution, the most hard of all other: then will he also give means to perfit the work begun 
Phil. 2.  of himself, and will supply by other ways the two points following: that is, both right beginning, and constant perseverance, whereunto my other two books promised, are appointed. It will not be hard for him that were once resolved, to find helpers and instructors enough, beside the holy ghost, which in this case will always be at hand: there want not good books, and better men (God be glorified for it) in our own country at this day, which are well able to guide a zealous spirit, in the right way to virtue: and yet as I have promised before, so mean I (by gods most holy help and assistance) to send thee (gentle reader) as my time and ability will permit, the other two books also: especially, if it shall please his divine Majesty to comfort me thereunto, with the gain or good of any one soul by this which is already done: that is, if I shall conceive or hope, that any one school so dearly purchased by the precious blood of the son of God, shallbe moved to resolution by any thing that is here said: that is, shallbe reclaimed 〈◊〉 the bondage of sin, and restored to the service of our maker and redeemer: which is the only end of my writing, as his majesty best knoweth.  
And surely (gentle reader) though I must confess that much more might be said for this point of resolution, than is here touched by me, or than any man can well utter in any competent kind of book or volume: yet am I of opinion, that either these reasons here alleged are sufficient, or else nothing will suffice, for the conquering of our 
The ef foot of that why i hath been said in this book.  obstinacy, and beating down of our rebellious disobedience in this point. Hear thou mayest see the principal arguments inducing thee to the service of God, and detestation of vice. Hear thou may est see the cause and end why thou was created: the occasion 
In the first part.  of thy coming hither: the things required at thy hands in particular: the account that will be demanded of thee: the justice and severity of God therein: his goodness towards thee: his wachefullnes over thee: his desire to win thee: his reward, if thou do well: his infinite punishment, if thou do evil: his calls: his baits: his allurements to save thee. And on the contrary part, here are 
In the see conned 〈◊〉.  discovered unto thee, the vanities, and deceits of those impediments, hynderances, or excuses, which any way might let, stay, or discourage thy resolution: the feigned diffyculties of virtuous life are removed: the conceited fears of gods service are taken away: the alluring slatteryes of worldly vanity are opened: the foolish presumption upon god's mercy: the danger of delay: the dissimulation of sloth: the desperate peril of careless and stony hearts are declared. What then wilt thou desire more to move thee? what further argument wilt thou expect, to draw the from vice and wickedness, than all this is?  
If all this stir the not, what will stirro thee (gentle reader?) if when thou hast read this, thou lay down the book again, and walk on in thy careless life as quietly as before: what hope (I beseech thee) may there be conceived of thy salvation? wilt thou go to heaven living as thou dost? it is impossible: as soon thou mayest drive God out of heaven as get thither thyself, by this kind of life. What then? wilt thou forego heaven, and yet escape hell too? this is less possible, what soever the Atheists of this world do persuade thee. Wilt thou perhaps defer the matter, and think of it hereafter? I have told thee my opinion hereof before. Thou shalt never have more ability to do it than now, and perhaps never half so much. If thou refuse it now: I may greatly fear, that thou wilt be refused hereafter thyself. There is no way then so good (dear brother) as to do it presently whiles it is offered. Break from that tyrant, which detaineth thee in servitude: shake of his chains: cut a sunder his bands: run violently to Christ, which standeth ready to embrace, thee with his arms open on the cross. Make joyful all the Angels, and court 
Luc. 15.  of heaven with thy conversion: strike once the stroke with God again: make a manly resolution: say with that old courageous soldier of jesus Christ S. Jerome, If my father 
A notable saying of S. Jerome.  stood weeping on his knees before me, & my mother hanging on my neck behind me: 
and all my brethren, sisters, children, and kinsfolks howling on every side to retain me in sinful life with them: I would fling of my mother to the ground: despise all my kindred, run over my father & tread him under my feet, thereby to run to Christ when he calleth me.   
Oh that we had such hearts as this servant of God had: such courage, such manhood, such fervent love to our Master. Who would lie one day drowned in sin? who would live one day in such slavery as we do? who would eat hulks with the prodigal son among swine, seeing he may return home, and be so honourably received, and entertaynede by his old father, have so good cheer, and banqueting, and hear so great melody, joy, and triumph for his return? I say no more 
Luc. 15.  herein, (dear brother) than thou art assured of, by the word, and promise of gods own mouth: from which can proceed neither falsehood nor deceit. Return than I beseech thee: lay hand fast on his promise, who will not fail thee: run to him now he calleth, whiles thou hast time: and esteem not all this world worth a straw, in respect of this one act. For so shalt thou be a most happy, and thrice happy man, and shalt bless hereafter the hour and moment that ever thou madest this fortunate resolution. And I 〈◊〉 my part (I trust) shall not be void of some portion of thy good hap and felicity: At leastwise I doubt not, but thy holy conversion shall treat for me with our common father, who is the God of mercies, for remission of my many fold sins, and that I may serve and honour him together with thee all the days of my life: which ought to be both our petytyons: and therefore in both our names I beseech his divine Majesty to grant it to us. For ever and ever.  
Amen.   
The end of the first book: touching resolution.