A Book of Christian exercise, appertaining to RESOLUTION, that is showing how that we should resolve ourselves to become Christians in deed: by R. P. Perused, and accompanied now with a Treatise tending to Pacification: by Edm. BUNNY. Heb. 13, 8. jesus Christ yesterday, and to day, and the same for ever. Imprinted at London by N. Newton, and A. Hatfield, for john Wight. 1584. Hoc ensign priùs proavis, musísque decorum, Postremò Petri concelebravit honos. TO THE MOST REverend Father in God, his very good Lord and Patron, EDWIN, by the providence of God Archbishop of York, Primate of England, and Metropolitan, etc. MAY it please your Grace to understand, that whereas at the first by a friend of mine, and after by mine own experience, I perceived, that the book ensuing was willingly read by diverse, for the persuasion that it hath to godliness of life, which notwithstanding in many points was corruptly set down: I thought good in the end, to get the same published again in some better manner than now it is come forth among them; that so the good, that the reading thereof might otherwise do, might carry no hurt or danger withal, so far as by me might be prevented. For this cause I have taken the pains, both to purge it of certain points that carried either some manifest error, or else some other inconvenience with them: and to join another short Treatise withal, to ●●●ort those that are not yet persuaded, to join with us likewise in the truth of Religion. For so to accept of our adversaries labours so much as is good, may I trust bring to pass with some few of them, that themselves will better perceive, that wherein they shall do well, they may look to be as readily encouraged by us, as, when they do ill, to be admonished, or reprehended either, as the case doth require: and others likewise of their well-willers (yet notwithstanding in this vary from them, that they stand more indifferent in the cause of religion, and mean not otherwise to persist in their opinions, but so far as they think they have reason for them) may so be the rather induced to assure themselves (as the truth indeed is) that wherein they have sufficient warrant for the points that they stand on, they are not in any wise misliked by us, but only for those, wherein they have no sufficient groundwork to bear them out. I was also very glad, both that some of them had taken pains in that kind of labour: and that others of their profession were sometimes occupied in reading of such. For whereas by their books that are of the Controversies, the readers of them that are before smitted with that kind of infestion, are oft times thereby the more entangled in their errors, and more kindled likewise with inordinate heat, against all those that more sincerely hold the Christian faith: by this kind of labour it may fall out, that coming thereby to the fear of God, though but after a corrupter manner, yet therein may they possibly find a ready way, first to draw them somewhat on, to a better advisement of their ways; and then after that, to espy their wont errors likewise, and to join with us in the truth of religion. In which course the better to help them, I have added this other Treatise withal; so to bring before their eyes, how the case for that matter doth stand betwixt us, and how little cause there is for them so much to be afraid of our profession, as some have born them in hand that they ought: trusting withal, that as they do already agree with us in many points of great importance; so they can be content to condescend unto us in the rest likewise, if it may appear unto them, that in so doing they shall do none otherwise, than as of conscience, and duty they ought. Both which books when I thought to have presented unto your Grace, I was for a time stayed by this, for that I thought them not a present worthy enough, in respect of my labours therein. But when I did more deeply consider, that I might very well hope of better acceptance, than the strict worthiness of the thing should deserve, I was then fully resolved to be so bold as to present your G. with them such as they be: and, for whatsoever wanteth, either in them, or me, to rest in the good assurance that I have, that your G. will notwithstanding of your own inclination in good part take them. As also I take it, that I am by good reason induced so to do, both for that the dignity of your place in the church of God among us, and mine own special duty beside, doth of right require it, and much more than it, if mine ability might accordingly serve: and the nature of the matter in one principal point is such, as that by a certain kind of necessity it leadeth me thereunto. For whereas it may be the persuasion of some, that no such work as is at the first so corrupt in itself, should be brought forth to light by any of us, though never so warily we purged it before (wherein notwithstanding there be many good reasons to ground upon, for those that are otherwise minded:) hence is it, that your Grace's censure, especially here in these parts, is of me and others of the same jurisdiction, especially to be regarded, for the place that God hath given you among us. In which kind of labour, as Castalion first, than also Master Rogers have done very well, in that little book of Kempicius, that is called The Imitation of Christ, leaving out the corruption of it, and taking only that which was sound: so hath john Baptist Fikler been very bold in wresting that which another had written so well, of the power of the magistrate over his subjects, and the duty of subjects to him again, altogether to the establishing of the Pope's supremacy, and to animate their own confederates against their godly and lawful princes; changing nothing else (to speak of) but those very titles, and otherwise using the others matter, method, and style. Nevertheless, as the former of these examples show us, how such things may rightly be used: so the other likewise may admonish those that would mislike to have their oversights so helped, that they had need as much to go about to excuse their own fellows, as to impugn any others therefore, that use their freedom more moderately. As for myself, having used my liberty so easily as I have done, altering no more than need required, and doing the same in quiet manner, without any grief against the Author whosoever it were; or disgrace to his doings (so much as might be, not betraying the truth:) I am the less careful (under the protection of your Grace's censure) either of the censure, or assaults of others, that are more led by affection than reason. To be short, whereas the former of these two books calleth men from the love of the world; and the latter likewise, doth call men from their wonted errors unto the truth: in both these respects, I thought your G. would so much the rather accept of them. For having had so long experience of the world as you have, very likelihood teacheth, that needs you must grow more and more from the love thereof: and it is sufficiently known unto all, that having found this mercy yourself, to be delivered from the former ignorance, & to be brought to the knowledge of the truth, you have in like sort (in this long course that God hath given you) much called on others to do the like. These books therefore that treat of the same, I thought should be the rather welcome. And I beseech almighty God, the fountain and giver of all good things, to give you grace so to consider of the one, and to go on forward in the other, as that more and more departing from the love of the world, and more and more performing the work of the ministery, you bring the former at length to nothing, and make the other a polished work for the day of the Lord. Your Grace's most humble in the Lord, EDM. BUNNY. The preface to the Reader. COncerning the former of these two Books (gentle Reader) I have to admonish thee of certain things thereunto belonging: and first as touching the Author of it; then as touching the book itself. Of the Author. Who it is that was the Author of it, I do not know, for that the Author hath not put to his name, but only two letters in the end of his preface: which two letters I have set down under the title of the book itself. But whosoever it is, that was the Author of it, himself doth set down, both the occasion whereupon he wrote it; and what was his intent, and purpose therein. The occasion of it was, that one Gasper Loart Doctor of Divinity, and a jesuit friar, By what occasion he wrote. had before written a book of much like argument in the Italian tongue: which a countryman of ours at Paris in France had about four years since translated into English; and had done (as he thought) much good thereby. Whereupon the Author hereof minding to have imprinted that again, and to have enriched it, both with matter, and method: he found the course that he determined, to have this issue in the end, that he thought not good to imprint again that book of Doctor Loarts, but rather to make another of his own, and to gather in thereunto, whatsoever is in that book, or others such like, to this effect. Which course when he had taken, he thought good to follow this order therein: first to show, how to resolve ourselves to serve God indeed; then, how to begin to do it; and lastly, how to continue unto the end. And so setting in hand with the work, and having finished the first part, that hath he sent over in the mean season, His intent and purpose. until he shall be able to finish the rest. His intent and purpose was, as himself doth witness, that his countrymen might have some one sufficient direction for matters of life, among so many books of controversies: for that those (though otherwise he account them needful) do help but little, he saith, oft times to good life; but rather fill the heads of men with a spirit of contradiction & contention, that for the most part hindereth devotion. Insomuch that he much misliketh, that men commonly spend so much of their time so unprofitably, talking of faith, but not seeking to build thereon as they ought to do, and so do but weary themselves in vain: making much ado, but getting but little profit thereby; much disquieting ourselves and others, and yet obtaining but small reward. Which complaint of his is just indeed, as the matter is handled by many. And so having protested his good meaning therein, desireth all, though they descent from him in religion: yet, laying aside hatred, malice, and wrathful contention, to join together in amendment of life, and in praying one for another. Which we might have heard in his own words, but that he interlaceth other things withal, that I dare not in conscience and duty to God commend unto thee. Of the book itself. Concerning the book itself it seemeth to be most of all gathered out of certain of the Schoolmen (as they are termed) that living in the corrupter time of the church, did most of all by that occasion treat of reformation of life; when as others were rather occupied about the controversies, that were most in question among them. And although myself have bestowed no great time in them: yet by the little that I have bestowed, I see it to resemble them so much (especially for the invention of it) that as we find sometimes a ready help in the face of the child, to guess at the father; so in this likewise, me think that we have in the book itself, that which may lead us to this conjecture. But my meaning at this time is no more but this, first to show thee what it was as it is set forth by the Author himself: and than what is done thereunto by me, that so I might get it published to al. In what manner it came forth at the first. As it is set forth by the Author himself, if we consider the substance of it, surely it was well worth the labour (a few points only excepted) and much of it, of good persuasion to godliness of life. But if we consider the form, or manner of it, therein mayest thou find, that it was needful for me, before hand to admonish thee of these few things. First, that throughout the whole book the Author hath used, in those scriptures that he allegeth, the vulgar translation that was before in common use with them: and some special words praecisely, such as before they have taken upon them to observe, and therein still to descent from us. The vulgar translation is known well enough: so that I need to say nothing of it. Those special words that praecisely he useth, are, Our Lord, when it is more agreeable to the text to say, The Lord: justice, for righteousness: penance, for repentance: merit, for good works, or the service of God: and a few others. Then also in diverse parts of the book there were mingled in withal, certain opinions and doctrines of their own profession, most of them such as are manifest corruptions, and some of them no more but overventurous: and certain places alleged out of others, little appertaining to the matter, What is done to it since. First in the substance which is approved. or else more coldly handling the matters propounded, than that well they could match with the residu that are in the Treatise to that purpose alleged. In this manner came it into my hands: and so it is yet extant among them. Now concerning my doings therein, first for the substance of it, because it is, much of it, good, I have so far not only conceived liking of it myself: but also have done my best indevor, thus to publish it unto all; that so many as will, may take to themselves the benefit of it. In which kind of argument though many others in these our days have done very commendably likewise? Yet I do specially commend this unto thee, the rather for that it proceedeth from those, that otherwise are for diverse points, the greatest adversaries that we have in the cause of religion. And whereas inordinate contention is not only unseemly for the church of God, but also hurtful to the cause of religion, a special point of wisdom it is, when God hath bestowed any good gift on any of us all, that others should so aesteem thereof, as that they make the same a mean to moderate the bitterness of their affections towards all those, that gladly would live peaceably with all, so much as they might: as also on the other side it is very clear, that those that will not (so far as the cause of religion itself doth permit them) may have just occasion to be ashamed; and thereby to find out, what kind of spirit it is that doth lead them. So the substance of the book is such, as that a mind that is well disposed, may with one, and the selfsame labour, gather out of it, both lessons of godliness unto itself: and that which may somewhat occasion some better agreement among certain of us; with such of them I mean, as stand more indifferent, and are content to dissent no further from us, than of conscience they think that they ought. The former of which will yield us this fruit, that we shall address ourselves to do, in some good measure, our service to God: the other, that we shall do it with a quieter conscience, Then in the form or manner of it, which is amended. ourselves desirous to be at peace withal, so far as conveniently may be obtained. On the other side likewise, because I found the manner and form so far forth out of order as I have declared, therefore did I indevor myself to help it a little as need required. But as touching the transsation that they use▪ I have altogether let them alone therewith▪ partly to condescend so far unto them, as to suffer themselves in such case to use what translation they will, and with good will to hear them therein; and partly for that diverse points of the matter were so grounded thereupon, that the translation might not be amended, unless the matter were altered likewise. So far forth therefore as there was no manifest error taken in withal, I have left it wholly unto them: though otherwise it might oft times be amended. For which cause also I did the rather omit to meddle with the quotations to allege the verse of the chapter withal, because that in distinguishing of the verses we disagree sometimes: and forbearing to obtrude ours to them, unless I thought they would take it in good part; have forborn likewise to use theirs, for that we find it not so agreeable to the truth itself. As for those special words of theirs, that the Author so praecisely useth, I have used my liberty therein: sometimes letting them stand as they are; and sometimes altering them, when they were abused, or otherwise the case did so require. Those other points of their proper opinions, wherein we descent from them, and they (no doubt) from the truth itself, I have clean left out; and some of those venturous points beside: together with certain of those places likewise, which he hath alleged out of others, that did not so much appertain to the matter that he had in hand; or not so effectually touched the same, as himself otherwise hath done. The former of which I therefore left out, for that neither myself could allow to leave any such as (to my knowledge) might be any hurt; or else but occasion of stumbling to others: neither could I so have gotten it forth to the use of all, caring still such corruption with it. And this have I done so much the rather, for that most of those things seem rather to be added by some that had the perusing of the book, before it might be allowed among them to come to the print, than by the proper Author thereof: they do so little oft times agree with the argument that there he hath in hand, nor with the manner of handling of it. As for example, in the first part of the book and third chapter, setting down the end of man's life, which he saith is the service of God, eight or nine times in that chapter is joined withal the gaining of heaven: which notwithstanding is not agreeable to the manner of the Authors handling of that point, as it may appear in the whole discourse there, and namely by his place of Zacharie in the beginning of the third, and by his division in the beginning of the fourth chapter, where notwithstanding the gaining of heaven is very oddly put in again. The other sort likewise I thought good to leave forth, for that being impertinent, they might discredit some part of the rest, or else but weaker than the rest, might so let down the affections again which were stirred up before by the other. And truly the spirit in these days doth proceed a great deal more effectually, both in doctrine and exhortation, than it did in the days of diverse of those that were here alleged. Wherein, if there shall be any that shall think, either on the one side, that I have put out too much, or on the other, that I have put out too little, neither am I desirous to overrule their judgements, nor very careful to maintain mine own, if any shall come with better matter: contenting myself only with this, that I have done what seemed to me to be most expedient to the glory of God, and to the benefit of his people here. And so without any further defence of my doings therein, now (gentle Reader) I send thee over to the book itself: where if thou shalt bestow a little pains (though it be no more, but once with advisement to read it over) I doubt not, but that thou wilt confess thy labour to be well bestowed. Which when thou shalt find, then descending to the Author of it, seeing himself desireth to be helped by thy prayers, thou shalt do well, both to thank God for him for this which is done, and to solicit him with thy prayers, on behalf of him and the rest, that it would please him to give them a further knowledge of the truth in Christ, so far as his wisdom hath thought expedient, to the setting forth of his own glory, and to the salvation of those that are his. And God give us all (so many as do appertain to his kingdom) his grace in that measure, that both we may agree together in the truth of religion, and altogether employ ourselves in his service here, in peace and quietness one with another. And so I bid thee heartily farewell. At Bolton-Percy, in the ancienty or liberties of York, the 9 of julie. 1584. Thy hearty well-willer in Christ, EDMUND BUNNY. The book of Christian exercise, appertaining to Resolution. The first part. The contents of the first part of this book, touching the helps of resolution to serve God. The first Chapter. Of the end and parts of this book: with a necessary advertisement to the Reader. 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 necessary it is to enter into earnest consideration and meditation of our estate; wherein is declared: That inconsideration herein is a great enemy to resolution. What inconveniences grow thereby. The nature, and commodity of consideration. Of the exact manner of meditating the particulars of religion in the fathers of old: and the fashion of believing in gross at this day. The third Chapter. Of the end (in general) why man was created, and placed in this world; wherein is handled: How, du consideration of this end helpeth a man to judge of himself. What mind a man should have to creatures. The lamentable condition of the world by want of this du consideration. And the mischief thereof at the last day. The fourth Chapter. Of the end of man more in particular: and of two special parts of the same, required at his hands in this life; wherein is discussed: How exactly both these parts are to be exercised. The description of a Christian life. The lamentable condition of our negligence herein. The care and diligence of many of the father's touching the same. The remedies that they used, for the one part: & what monuments of piety they left behind, touching the other. The indifferent estates of good, and evil men: as well praesently, and at the day of death; as in the life to come. The fift Chapter. Of the severe account that we must yield to God, wherein is declared: A principal point of wisdom in an accountant, for viewing of the state of his account before hand. The majesty of ceremonies, and circumstances used by God at the first publication of his law in writing: and 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 general 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 dangers of those matters may be prevented in du time. 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: Gods infinite hatred to sinners. The reasons why God hateth them. That they are enemies to God, & to themselves. How God punisheth sinners: as well 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 justifying of God's judgements, and declaration of our demerit, taken from the majesty of God and his benefits towards us; wherein is showed: A contemplation of the majesty of God: and of his benefits. Of the several uses of sacraments. Divers complaints against sinners in the person of God. Our intolerable contempt and 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 du 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 shall be touching these matters, at the time of our death; wherein is expressed: The induration of some hearts, kept from resolution by worldly respects. Of the matters of terror, pain, and 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 and visions to the just and to the wicked lying a dying. How all these miseries may be prevented. The ninth Chapter. Of the pains appointed for him after this life, and of two sorts of them; wherein is declared: How God useth the motive of threats to induce men to resolution. 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 & quantity to the sins of each offender. Of the woorm of conscience. The tenth Chapter. Of the rewards, benefits, and commodities provided for God's servants; wherein is declared: How God is the best paymaster. Of his infinite magnificence. The nature, greatness, and valu of his rewards. A description of paradise. Of two parts of felicity in heaven. A contemplation of the commodities of the said two felicities joined together. The honour whereunto a Christian man is born by baptism. An admonition against security in this life. The contents of the second part of this book: The second part. 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: Nine special privileges and helps, wherewith the virtuous are aided above the wicked. 1 The force of God's grace for easing of virtuous life, 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 conscience in the just. 6 Of hope in God which the virtuous have. And that the hope of the wicked, is indeed 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, towards God, their neighbour, and themselves. 9 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 conflicts therein. Of Saint Austin's conversion, and four annotations thereupon. The second Chapter. Of the second impediment: which is tribulation; wherein are handled four special points: 1 First, that it is an ordinary means of salvation to suffer some tribulation. 2 Secondly, that there be thirteen special considerations of God's 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. The third Chapter. Of the third impediment: which is love of the world; which is drawn to six points: 1 First, how, and in what sense the world and commodities thereof are vanities: and of three general points of worldly vanities. 2 Secondly, how worldly commodities are mere deceits. 3 Thirdly, how the same are pricking thorns. 4 Fourthly, how the same are misery & affliction. 5 Fiftly, how they strangle a man. With a description of the world. 6 Sixtly, how a man may avoid the danger thereof, and use the commodities thereof to his own benefit. The fourth Chapter. Of the fourth impediment: which is too much praesuming of God's mercy; wherein is declared: That prolonging of our iniquities, in hope of God's mercy, is to build our sins on God's back. Of the two feet of our Lord: that is, mercy and truth. Of two dangers of sinners: and how God's goodness helpeth not them, that persevere in sin. Whether God's mercy 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 fift Chapter. Of the fift impediment: which is, delay of resolution upon hope to do it better, or with more ease afterward; wherein a declaration is made: 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 repent in old age, for him that is not accustomed to some hardness before: & what charge a man draweth to himself, by delay. That the example of the thief saved on the cross, is no warrant to such as defer their conversion. Of diverse reasons, why conversion made at the last hour is insufficient. The sixth Chapter. Of three other impediments: that is, sloth, negligence, and hardness of heart; wherein is declared: The four effects of sloth: and the means how to remove them. The cause of Atheism, at this day. And the way to cure careless men. Of two degrees of hardness of heart. How hardness of heart is in all persecutors. The description of an hard heart: and the danger thereof. The conclusion of the whole book. FINIS. THE FIRST PART OF THIS BOOK. CHAP. I. Of the end and parts of this Book: with a necessary advertisement to the Reader. THIS first book hath for his proper end, The end of this book. 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 necessary to this effect: therefore this first book shall be divided into two parts. Two parts of this book. In the first shall be declared important reasons and strong persuasions, to provoke a man to this resolution: In the second shall be refuted all the impediments, which our spiritual enemies (the flesh, the world, and the devil) are wont to lay for the stopping of the same: knowing very well, that of this resolution dependeth all our whole service of GOD. For he that never resolveth himself to do well, and to leave the dangerous state of sin wherein he liveth, is far of from ever doing the same. But he that sometimes resolveth to do it, although by frailty he performeth it not at that time: The necessity of resolution. yet is that resolution much acceptable before God; and his mind the readier to return after to the like resolution again, and by the grace of God, to put it manfully in execution. But he that wilfully resisteth the good motions of the holy Ghost, Acts. 7. and uncourteously contemneth his Lord, knocking at the door of his conscience, greatly provoketh the indignation of GOD against him, Apoc. 3. and commonly groweth harder and harder daily, until he be given over into a reprobate sense, Rom. 1. which is the next door to damnation itself. An advertisement. 2 One thing therefore I must advertise 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 & terrify them from hearing or reading any thing contrary to their present humour or resolution. As for example, an 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: The devils argument. Thou seest, how thou art not yet resolved to leave this trade of life, wherein thou art: and therefore the reading of these books will but trouble and afflict thy conscience, and cast thee into sorrow and melancholy, and therefore read them not at all▪ This (I say) is a cunning sleight of Satan, whereby he leadeth many blindfolded to perdition: even as a falconer carrieth many hawks quietly being hooded, which otherwise he could not do, if they had the use of their sight. 3 If ignorance did excuse sin, than this might be some refuge for them that would live wickedly: Wilful ignorance increaseth sin. But this kind of ignorance (being voluntary and wilful) increaseth greatly both the sin, and the sinners evil state. For of this man the holy Ghost speaketh in great disdain. Noluit intelligere ut bene ageret. Psal. 35. He would not understand to do well. And again: Quia tu scientiam repulisti, repellam te. Ose. 4. For that thou hast rejected knowledge I will reject thee. And of the same men in another place the same holy Ghost saith: They do lead their lives in pleasure, job. 21. and in a moment go down unto hell, which say to God, Go from us, we will not have the knowledge of thy ways. See S. Austen of this sin De gra. & lib. arb. chap. 3. & S. Chrisostom hom. 26. in epist. ad Rom. Let every man therefore beware of this deceit, and be content 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 grief and repugnance in himself to do it. For these things can never do him hurt, but may do him very much good: and it may be, that the very contrarictie and repugnance which he beareth in frequenting these things against his inclination, may move the merciful Lord, which seethe 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 most sweet and pleasant, which before tasted both bitter and unsaverie. What mind a man should bring to the reading of this book. 4 Wherefore as I would heartily wish every Christian soul, that cometh to read these considerations following, should come with an indifferent mind laid down wholly into God's hands, to resolve and do, as it should please his holy spirit to move him unto, although it were to the loss of all worldly pleasures whatsoever (which resignation is absolutely necessary to every one that desireth 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, and 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, and they yield themselves unto the humble and sweet service of their Lord and Saviour, Luc. 15. and that the Angels in heaven may rejoice and triumph of their regaining, as of sheep most dangerously lost before. CHAP. II. How necessary it is to enter into earnest consideration and meditation of our estate. THE prophet jeremy after a long complaint of the miseries of his time, fallen upon the jews by reason of their sins, uttereth the cause thereof in these words: All the earth is fallen into utter desolation, jere. 12. for that there is no man 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 forewarning of jonas: jonas. 3. albeit the sword was now drawn, and the hand of God 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 their cud, were accounted unclean by the law of Moses: Leu. 11. Deut. 14. as no doubt, but that soul in the sight of God must needs be, which resolveth not in heart, nor cheweth in often meditation of mind, the things required at her hands in this life. 2 For, of want of this consideration, and du 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 through the vale of this life blindfolded with the veil of negligence and inconsideration, as beasts to the slaughter hows, and never suffered to see their own danger, until it be too late to remedy the same. 3 For this cause the holy scripture doth recommend unto us most carefully, this exercise of meditation, and diligent consideration of our duties, to deliver us thereby from the peril, which inconsideration leadeth us unto. 4 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: These words must remain in thy heart, Deut. 6. thou shalt meditate upon them, both at home, and abroad, when thou goest to bed, and when thou risest again in the morning. Deut. 11. And again, in another place: Teach your children these things, that they may meditate in their hearts upon them. The like commandment was given by God himself, josu. 1. to josua at his first election to govern the people: to wit, that he should meditate upon the law of Moses both day & night, to the end, he might keep and perform the things written therein. And God addeth presently 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 blindly, not knowing himself whither. 5 Saint Paul having described unto his scholar Timothy, the perfect duty of a Prelate, addeth this advertisement in the end: Haec meditare. Meditate▪ ponder and consider upon this. 1. Tim. 4. And finally, whensoever the holy scripture describeth a wise, happy, or just man (for all these are one in scripture, for that justice is only true wisdom and felicity:) one chief point is this: Psal. 1. Pro. 15. Eccl. 14. He will meditate upon the law of God, both day and night. And for examples in the scripture, how good men did use to meditate in times past, I might here reckon up great store, as that of Isaac, Gen. 24. who went forth into the fields towards night to meditate: also that of Ezechias the king, who (as the scripture saith) did isaiah. 38. meditate like a dove that is, in silence, with his heart only, Or moorn: for it was in the way of sorrowing or lamentation 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 meditate upon thy commandments which I loved. Psal. 118. And again: Psal. 62. Psal. 118. I will meditate upon thee in the mornings. And again: O Lord how have I loved thy law? It is my meditation all the day long. And with what fervour and vehemency he used to make these his meditations, he showeth when he saith of himself: Psal. 38. My heart did wax hot within me, and fire did kindle in my meditations. 6 This is recorded by the holy Ghost of these ancient 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 lazily (for the most part of us) as we never almost enter into the meditation and earnest consideration of God's 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 study and cogitation, as those holy kings did, notwithstanding all their great business in the commonwealth. 7 Who is there of us now adays, which maketh the laws and commandments or justifications of God (as the scripture termeth them) his daily meditations as king David did? Psal. 118. Neither only in the day time did he this, Psal. 76. but also by night in his heart, as in another place he testifieth 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 our Christian faith, Belief in gross. as that there is an hell; an heaven; a reward for virtue; a punishment for vice; a judgement to come; an account to be made; and the like: but for that we chew them not well by deep consideration, and 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. 8 What man in the world would adventure so easily upon sin (as commonly men do, Marvellous effects of inconsideration. which drink it up as easily as beasts drink water) if he did consider in particular the great danger and loss of grace; the loss of God's favour, and purchasing his eternal wrath; also the death of Gods own son sustained for sin; the inaestimable torments of hell for the everlasting punishment of the same? Which albeit every Christian in sum doth believe: yet because the most part do never consider them with du 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 carrieth 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. 9 And now to come near our matter, which we mean to handle in this book) what man living would not resolve himself thoroughly 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 infinite danger if he do it not? 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, hereof 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 with holy jeremy, alleged in the beginning, that our earth also of Christianity, jere. 12. is brought to desolation, for that men do not deeply consider in their hearts. 10 Consideration is the key which openeth the door to the closet of our heart, The nature of consideration. where all our books of account do lie. It is the looking glass, or rather the very eye of our soul, whereby she seethe herself, and looketh into all her whole estate: her riches; her good gifts; her defects; her safety; her danger; her way she walketh in; her pace she holdeth: and finally, the place and end which she draweth unto. And without this consideration, she runneth 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. 11 If a man had to make a journey but from England to Constantinople, A fit similitude. albeit he had made the same once or twice before, yet would he not pass it over without great and 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 thee before, and this without any consideration at all? Thou art deceived if thou thinkest so, for this journey hath far more need of consideration, than that, being much more subject to by-paths and dangers: every pleasure of this world; every lust; every dissolute thought; every alluring sight▪ and tempting sound; every devil upon the earth, or instrument of his (which are infinite) being a thief, and lying in wait to spoil thee, and to destroy thee upon this way towards heaven. 12 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, and of the estate of his treasure which he carrieth 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 smallest, and nicest 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 acceptable service to God. For surely if my soul, or any other did consider attentieuly 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 thoroughly that her only coming into this life was to attend to the service of God; Deut. 6. Luc. 1. and that she notwithstanding attendeth only, or the most part, to the vanities of this world: that she must give account at the last day of every idle word; Mat. 12. and yet that she maketh none account, not only of words, but also, not of evil deeds: that no fornicator, 1. Cor. 5. Eph. 5. no adulterer, no usurer, no covetous, or unclean person shall ever enjoy the kingdom of heaven, as the scripture saith; and yet she thinketh to go thither, living in the same vices: Gen. 6. Gen. 19 that one only sin hath been sufficient to damn many thousands together; and yet she being laden with many, thinketh to escape: that the way to heaven is hard, straight, and painful, Mat. 7. by the affirmation of God himself; and yet she thinketh to go in, living in pleasures and delights of the world: that all holy saints that ever were (as the Apostles, Acts. 1. 1. Cor. 4. 2. Cor. 4.6.11.12. 1. Cor. 9 Phili. 2. 1. Cor. 2. & mother of Christ herself, with all good men since) chose to themselves to live an austere life (in painful labour, profitable to others, fasting, praying, punishing their bodies, and▪ the like) and for all this, lived in fear and trembling of the judgements of God; & she, attending to none of these things, but following 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, and 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 through want of consideration. 13 What maketh thieves to seem mad unto wise men, A comparison. that seeing so many hanged daily for theft before their eyes will yet notwithstanding steal again, but lak of consideration? Mat. 7. Luc. 12. Rom. 1. 1. Cor. 1. 2.3. Gal. 3. And the very same cause maketh the wisest men of the world to seem very fools, and worse than frantiks unto God and good men, that knowing the vanities of the world, and the danger of sinful life, do follow so much the one, and fear so little the other. If a law were made by the authority of man, that whosoever should adventure to drink wine, should without 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 naturally they loved the same, and yet a law being made by the eternal majesty of God, that whosoever committeth sin, shall boil everlastingly in the fire of hell, without ease or end: many one for lack of consideration, do commit sin, with as little fear, as they do eat or drink. The conclusion of this chapter. 14 To conclude therefore, consideration is a most necessary thing to be taken in hand, especially in these our days, wherein vanity hath so much prevailed with the most, as it seemeth to be true wisdom, and the contrary thereof, to be mere 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 discreet 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 saith as it were pitying and lamenting their case, They have made a league with death, isaiah. 28. and a covenant with hell itself: that is, they will not come out of the danger wherein they be, but will headlong cast themselves into everlasting perdition, rather than by consideration of their estate, recover to themselves eternal life and glory, from which deadly obstinacy the Lord of his mercy deliver us all, that belong unto him. CHAP. III. Of the end for which man was created, and placed in this world. NOw then, in the name of almighty God, and with the assistance of his holy spirit, let the Christian man or woman desirous of salvation, first of all consider attentivelie, as a good marchant-factour 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 doubt) shall stir him up to attend to that which he came for, and not to employ himself in impertinent affairs. The like (I say) would I have a Christian to consider, and to ask of himself, why and 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 life. Deut. 6. josu. 22. Gen. 14. This was the condition of our creation, and this was the only consideration of our redemption, prophesied by Zacharie before, That we being delivered from the hands of our enemies, Luc. 1. might serve him in holiness and righteousness all the days of our life. 2 Of this it followeth first, that seeing the end and final cause of our being in this world, The first consequence. is to serve God in this life, that whatsoever 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, and lost labour; and 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 shall be asked account at the last day, except it be to receive judgement for the same. 3 secondly, it followeth of the premises, that seeing our only end and business in this world, The second consequence. is to serve God, and that all other earthly 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 intent; that is, to the service of God, for whosoever desireth or seeketh the creatures more than this, runneth from his end for the which he came hither. 4 By this now may a careful Christian take some scantling of his own estate with God, & make a conjecture whether he be in the right way or no. For if he attend only or principally to this end, for which he was sent hither, that is, so serve God, 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, and the like: then they are necessary unto him for this end, which he pretendeth: if his days and life (I say) be spent in this study of the service of God, then is he doubtless a most happy and blessed man, and shall at length attain to the kingdom of God. 5 But if he find himself in a contrary case, that is, not to attend to this matter for which only he was sent hither, nor to have in his heart and study this service of God, but rather some other vanity of the world, as promotion, wealth, pleasure, sumptuous apparel, gorgeous buildings, beauty, or any other thing else that pertaineth not to this end: if he spend his time (I say) about these trifles, having his cares and cogitations, his talk and delight, more in them than about the other great business for which he was sent: then is he in a perilous course, ●eading directly to perdition, except he altar ●nd change the same. For most certain it is, that whosoever shall not attend unto the service he came for, shall never attain to thereward promised to that service. 6 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: Luc. 13.23. thence it is that Christ and his holy saints have always spoken so hardly of the small number that are in state of salvation even among Christians, and have uttered some speeches which seem very rigorous to flesh and blood, and scarce true, albeit they must be fulfilled: Mat. 19 Mar. 10. as, that It is easier for a camel to go through a needles eye, than for a 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 consequently never attain heaven, except God work a miracle, and 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 of Zacheus, who being a very rich man, Luc. 19 presently upon the entering of Christ into his house, and much more into his heart by faith, gave half his goods unto the poor, and offered withal, that whom soever he had injuried, to him he would make fourtimes so much restitution. The lamentable state of men of the world. 7 But hereby now may be seen the lamentable state of many thousand Christians in the world, which are so far of from bestowing their whole time and travel in the service of God, 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, and 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, & other pastimes; without making account of this matter! What shall be come of these people? What will they say at the day of judgement? What excuse will they have? 8 If the merchant factor (which I spoke of before) after many years spent beyond the seas returning home to geeve accounts to his master, A comparison. should yield a reckoning 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 punishment? And surely 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, have notwithstanding 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, they should leave their mark, and some step aside 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 a reward as was proposed to them? 9 Wherefore (dear Christian) if thou be wise, consider thy case while thou hast time, follow the Apostles counsel: Gal. 6. examine thy own works, & ways, & deceive not thyself. Yet mayst thou have grace to reform thyself, because the day time of life yet remaineth. john. 9 The dreadful night of death will overtake thee shortly, when there will be no more time of reformation. What will all thy labour and toil in procuring of worldly wealth, profit or comfort thee at that hour, when it shall be said to thee, as Christ said to thy like in the gospel, when he was now come to the top of his worldly felicity: Luc. 12. Thou fool, this night shall they take away thy soul: and then, who shall have the things, which thou hast gotten together? Believe me (dear brother) for I tell thee no untruth, one hour bestowed in the service of God, will more comfort thee at that time, than an hundred years bestowed in advancing thyself and thy house in the world. And if thou mightest feel now the case, wherein thy poor heart shall be 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 & a fool is this, that the one provideth for a mischief while time serveth: but the other, when it is too late. 10 Resolve thyself therefore good Christian while thou hast time. Resolve thyself without delay, to take in hand presently and to apply for the time to come, the great and weighty business for which thou wast sent hither▪ which only in deed is weighty and of importance; and all others are mere trifles and vanities, but only so far forth as they concern this. Believe not the world, which for running awry in this point, is detested by thy saviour; joh. 7.8.2. 1. john. 2. and every friend thereof, pronounced an enemy to him by his Apostle. Say at length unto thy saviour, I do confess unto thee O Lord, A prayer. I do confess & can not deny, that I have not 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: & I do thank thee ten thousand times, that thou hast given me the grace to see it, while I may yet by thy grace amend it: which by thy holy grace I mean to do, and without delay to alter my course: beseeching thy divine majesty, that as thou hast given me this light of understanding to see my danger, and 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 souls health. Amen. CHAP. FOUR Of the end of man in particular: and of two special things required at his hands in this life HAving spoken of the end of man in general in the former chapter, & showed that it is to serve God: it seemeth convenient (for that the matter is of great and singular importance) to treat somewhat more in particular, wherein this service of God doth consist: that thereby a Christian may judge of himself, whether he perform the same or no; and consequently, whether he do the thing for which he was sent into this world. Two parts of our end in this life. 2 First therefore it is to be understood, that the whole service which God requireth at a Christian man's hands in this life, consisteth in two things: the one, to fly evil; & the other to do good. And albeit these two things were required of us also before the coming of Christ (as appeareth by David whose commandment is general; Decline from evil, and do good: Psal. 36. and by Esay the prophet whose words are; Leave to do perversely, and learn to do well. isaiah. 1. ) Yet much more particularly, and with far greater reason are they demanded at the hands of Christian people, who by the death and passion of their Redeemer, do receive grace and force to be able in some measure to perform these two things, which the law did not give, albeit it commanded the same. 3 But now we being redeemed by Christ, & receiving from him not only the renewing of the same commandment, Rom. 6. for the performance of these two things, but also force and ability by his grace whereby we are made somewhat 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 Saint Peter saith, That we being dead to sin, should live unto righteousness. 1. Pet. 2. Or as Saint Paul more plainly declareth the same when he saith, Tit. 2. The grace of God our Saviour hath appeared to all men, instructing us to this end, that we renouncing all wickedness, and worldly desires, should live soberly, justly, and godly in this world. 4 These two things than are the service of God, for which we were sent into this world: the one to resist sin; Two parts of the service of God. the other to follow good works. In respect of the first we are called soldiers, john. 7. 2. Cor. 10. 1. Tim. 1. 2. Tim. 2. Phil. 1. Heb. 10. and 12. Matt. 9.10.20. Luk. 10. 1. Tim. 5. Psa. 125. Mat. 13. & our life a warfare upon the earth: for that as soldiers do always lie in wait to resist their enemies: so ought we to resist sin and the temptations thereof. And in respect of the second, we are called labourers, stewards, farmers, and the like, for that as these men attend diligently to their gain and increase of substance in this life, so should we to good works, to the glory of God, and benefit of others here in this life. 5 These therefore are two special points which a Christian man should meditate upon; two special exercises wherein he should be occupied: two special legs whereupon he must walk in the service of God: and finally two wings whereby he must fly and mount up unto a Christian life. And whosoever wanteth either of these, though he had the other: yet can he not ascend to any true godliness, no more than a bird can fly lacking one of her wings. I say, that neither innocency is sufficient without good works: nor good works any thing available, where innocency from sin is not. The later is evident by the people of Israel, whose sacrifices, oblations, prayers, and other good works commended and commanded by God himself, were oftentimes abominable to God: for that the doers thereof lived in sin and wickedness, as at large the prophet Esay declareth? isaiah. 1. The former also is made apparent by the parable of the foolish virgins, who, Mat. 25. albeit they were innocent from sin, yet because they gave not attendance, they were shut out of the doors. Luc. 13. Mat. 25. And at the last day of judgement Christ shall say to the damned, because you clothed me not, fed me not, and did not other deeds of charity appointed to your vocation: therefore go you to everlasting fire, etc. Both these points than are necessary to a Christian to the service of God: and so necessary, as one without the other availeth not, as I have said. How we ought to resist sin. And touching the first, which is resisting of sin, we are willed to do it even unto death, and with the last of our blood (if it were need) and in diverse places of scripture, Heb. 12. Eph. 5. jaco. 4. 1. Pet. 5. the holy ghost willeth us most diligently to prepare ourselves, to resist the devil manfully which tempteth us to sin: and this resistance ought to be made in such perfect manner as we yield not wittingly and willingly to any sin whatsoever, either in work, word, or consent of heart, insomuch that whosoever should give secret consent of mind to the performance of a sin, if he had time, Matt. 5. place, and ability thereunto, Exo. 12. Deut. 5. is condemned by the holy scripture in that sin, even as if he had committed the same now in act. And touching the second, which is good works, How we must do good works. we are willed to do them abundantly, diligently, joifully, and incessantly, for so saith the scripture. Whatsoever thy hand can do, Eccl. 9 do it instantly. And again: Eccl. 1. Gal. 6. Walk worthy of God, fructifying in every good work: And again Saint Paul saith: Let us do good works unto all men. And again in the very same place; 1. Cor. 15. Let us never leave of to do good, for the time will come when we shall reap without end. And in another place he willeth us To be stable, immovable, and abundant in good works, knowing that our labour shall not be unprofitable. A description of a christian. 6 By this it may be seen (dear brother) what a perfect creature is a good Christian, that is, as Saint Paul describeth him, The hand work of GOD, and creature of Christ to good works, wherein he hath prepared that he should walk. Eph. 2. 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 work (as we may) for to increase their further glory. The perfection of a christian life. 7 If Christians did live according to this their duty, that is in doing all good that they might, & never consenting to evil: what needed there almost any temporal laws? What a goodly common wealth were Christianity? Who will not marvel at the rare examples of many good forefathers of ours, wherein such simplicity, such truth, such conscience, such almsdeeds, such sincerity, such virtue, such religion and devotion, is reported to have been. The cause was, for that they studied upon these two points of a Christian man's duty, and laboured for the performance thereof, every man as God gave him grace. And we because we look not into these 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 those forefathers of ours, for the performance of these two parts of our duty towards him. What then shall become of us, which do not live in any part as they did? And to enter yet somewhat more into the particular consideration of these 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 stur 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 of sin, remaining in us, Augu. lib. 2. cont. julian. & lib. 1. de peccat. mer. cap. vlt. Io. Cassian. 1.5. ca 12. & deinceps. 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, & to resist. But alas how many be there which do resist (as they should) these evil motions of concupiscence? Who 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 ambition, and (above all) of lechery, and other filthy sins of the flesh: knowing notwithstanding (by the protestation of our Saviour Christ himself) that every such consent of heart, Mat. 5. is as much in substance of sin, as the act, and maketh the soul guilty of eternal damnation! 8 It is a wonderful matter to consider, and able to make a man astonished to think, what great care, fear, diligence, and labour, good men in old times did take about this matter of resisting sin, and how little we take now. job the just, job. 9 having less 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 thee. But the good king David which had now tasted Gods heavy hand for consenting to sin before, showeth himself yet more careful and fearful in the matter, Psal. 76. when he saith: I did meditate in the night time together with my heart, and it was my whole exercise, and I did brush or sweep mine own spirit within 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 Saint Paul, who examined his conscience so narrowly, & resisted all temptations with such diligence, & attention, as he could pronounce of himself, 1. Cor. 4. that to his knowledge he was in his ministery guilty of nothing: albeit he doth confess in another place, that he had most vile and strong temptations of the flesh laid upon him of the devil by God's appointment. 2. Cor. 12. Yet by the grace of Christ he resisted and overcame al. For the better performance whereof it is likely that he used also these external helps and remedies of true fasting, earnest praying, diligent watching, and severe chastising of his body, by continual and most painful labour in his vocation, 2. Cor. 6. and 11. 1. Tim. 1. 1. Cor. 9 whereof he maketh mention in his writings. As also all godly men (by his example) have used the like helps since, for the better resisting of sinful temptations when need required, and the like. Whereof I could here recite great store of examples out of the holy fathers: Remedies used by the ancient fathers for resisting of sin. which would make a man to wonder, and afeard also (if he were not past fear) to see what extreme pain and diligence those 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, whatsoever our concupiscence moveth us unto; do swallow down every hook laid us by the devil; and 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. 9 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: john. 6. for as Christ saith; The night will come when no man can work any more. I might also show how certain of 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 merchant to lay out his money whiles the good market endureth. Gal. 6. Phil. 2. They knew the time would not last long which they had to work in: and therefore they bestirred themselves whiles opportunity served: they never ceased, but came from one good work to another, well knowing, what they did, and how good and acceptable service it was unto God. 10 If there were nothing else to prove their wonderful care and diligence herein: yet the infinite * Although many such things were done to superstitious and very ill uses: yet even then also were they sometimes sufficient testimonies of a great care to do well (so far as their knowledge served them) in so many as did not wilfully er; but were desirous to know the truth, and to do accordingly. And so may those also be (in such a sense) examples to us. monuments of their almsdeeds, yet extant to the world, are sufficient testimonies of the same: to wit, the infinite churches builded, and endued with great & abundant maintenance for the ministers of the same: so many schools, colleges, universities: so many bridges, highwais, and public commodities. Which charitable deeds (and a thousand more both private and public; secret and open, which I cannot report) came out of the purses of our good ancestors: who oftentimes not only gave of their abundance, but also saved from their own mouths, and bestowed it upon deeds of charity, to the glory of God; and benefit of others. Whereas we are so far of 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, and sometimes also upon much viler uses, than to the relief of our poor brethren. 11 Alas (dear brother) to what a careless and senseless estate are we come, touching our own salvation and damnation! S. Paul crieth out unto us; Phil. 2. Work your own salvation with fear and trembling: and yet no man (for that) maketh account thereof. S. Peter warneth us gravely and earnestly; 2. Pet. 1. Brethren take you great care to make your vocation and election sure by good works: and yet who (almost) will think upon them! Christ himself thundereth in these words; I tell you, Luc. 16. make yourselves friends (in this world) of unjust mammon, that when you faint they may receive you into eternal tabernacles: And yet for all that we are not moved herewithal: so dead we are, and lumpish to all goodness. 12 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 seeing he asketh it at our hands for no need of his own, but only for our gain, & to pay us home again with advantage: 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 to our well doing (as that we shall eat with him; Luc. 22. Mat. 13. Rom. 8. Apoc. 22. drink with him; reign with him; possess heaven with him; and the like) can not move us notwithstanding to works of charity. But because those forefathers of ours were moved herewithal, as having hearts of softer metal than ours are of; therefore they brought forth such abundant fruit as I have showed. 13 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 these two principal points of their vocation. Secondly, he may gather the cause of the infinite difference of reward for good and evil in the life to come, The different state of a good and evil man at the day of death. 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 endeavour to avoid sin: but also by resisting the same, daily and hourly increaseth in the favour of God. The lose man by yielding consent to his concupiscence, doth not only lose the favour of God, but also doubleth 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 nor 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 both of body and mind, to the service of vanities, the world, & his flesh. Insomuch, that as the good man increaseth hourly in the favour of God, to which is du 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 du 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 Saint Paul, which is; That every man should prove and examine his own works. Gal. 6. And so be able to judge of himself, in what case he standeth: and if upon this examination he find himself awry, to thank God of so great a benefit, as is the revealing of his danger, whiles yet there is time and place to amend. No doubt, many perish daily by God's justice in their own gross ignorance, who if they had received this special favour, as to see the pit before they fell in, it may be they would have escaped the same. Use God's 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 to indu 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. CHAP. V Of the severe account that we must yield to God of the matters aforesaid. AMongst other points of a prudent servant this is to be esteemed on principal, A principal point of wisdom in a servant. to consider in every thing committed to his charge, what account shallbe demanded touching the same: also what manner of man his master is: whether gentle, 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 finally, how he hath dealt with others before in like matters: for according to these circumstances (if he be wise) he will govern himself and use more or less diligence in the charge committed. 2 The like wisdom would I counsel a Christian to use, in the matters before recited: A necessary consideration. to wit, touching our end for which God sent us hither, & the two principal points thereof, enjoined for our exercise in this life: to consider (I say) what account we shall be demanded for the same; in what manner; by whom; with what severity; with what danger of punishment, if we be found negligent and reckless therein. 3 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 and 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 Saint Paul testifieth) yet for more plain declarations sake, Rom. 2. Rom. 7. and to convince us the more of our wickedness (as the same Apostle noteth) he published the same law in writing tables, Gal. 3. upon the mount Synay: but with such terror, and other circumstances of majesty (as also the Apostle noteth to the hebrews) as may greatly astonish the breakers thereof. Heb. 12. Let any man read the nineteen chapter of Exodus, & there he shall see what a preparation there was for the publishing of this law. Exo. 19 First, God calleth Moses up to the hill, The dreadful publication of the law. and there reckoneth up many of the benefits which he 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 whosoever should dare but to touch the hill should presently be stoned to death. When the third day was come, Acts. 7. the Angels (as Saint Steeven interpreteth it) were ready 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: Exo. 20. Deut. 5. I am thy Lord God which have brought thee out of the land of Egypt: me 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. 4 All which terror and majesty, Heb. 12. the apostle himself as I have said, apply to this meaning, that we should greatly tremble to break this law, delivered us with such circumstances of dread and fear: signifying 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. God's punishments. 5 Secondly, if we consider the sharp 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 Adam, Gen. 3. & so many millions of people beside, for his one fault: the drowning of all the world together: Gen. 7. the burning of Sodom and Gomorra with brimstone: Gen. 19 1. Re. 28. 2. Re. 12. the reprobation of Saul: the extreme chastisement of David: and the like. Which all being done by God with such rigour, for less and fewer sins than ours are, and also upon them, whom he had more cause to spare than he hath to tolerate us: may be admonishments what we must look for at God's hands, for breach of this law of serving him in this life. Christ's speeches. 6 Thirdly, if we consider the speeches and behaviour of our Lord and master Christ in this matter, we shall have yet more occasion to doubt our 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 taking accounts, he is not wont to show but austerity and great rigour: not only in words, and familiar speeches with his Apostles; but also in examples and parables to this purpose. Mat. 25. For so in one parable he damneth that poor servant to hell (where should be weeping and gnashing of teeth) only for that he had not 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 advantage at our hands, Mat. 24. for the talents lent us, and not accepting only his own again. And consequently threatening much more rigour to them which shall misspend his talents, as the most of us do. Again, he damneth the servant whom he found asleep: Mat. 22. he damned the poor man, which was compelled to come into the wedding, Mat. 25. only for that he came without a wedding garment: he damned the five foolish virgins, for that they had not their oil with them, and were not ready (jump at the very hour) to go in with him, and would not know them when they came after: and finally he promiseth to damn all those (without exception) which shall work iniquity, Mat. 13. as S. Matthew testifieth. 7 Moreover, being asked by a certain ruler on a time, how he might be saved: he would geeve him no other hope (so long as he sought salvation by his works) though he were a prince, but only this; If thou wilt enter into life, Luc. 18. Mat. 19 keep the commandments of God. And talking with his disciples at another time of the same matter, he geeveth them no other rule of their life, but this; If ye love me, keep my commandments. As who should say, joh. 14. if you were never so much my disciples, if ye break my commandments, there is no more love nor friendship betwixt us. And S. john (which best of all others knew his meaning herein) expoundeth it in this sense, when he saith; If a man (saith he) knoweth God, john. 2. and 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 pleasing him than by keeping his commandments) he saith in another place, Mat. 5. that He came not to take away the law, but to fulfil it, and straight way he inferreth upon the same; Whosoever therefore shall break one of the least of these commandments shall be 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 observe all his commandments whatsoever. Mat. 28. 8 By which appeareth the severe meaning that Christ had touching our account for the keeping of his commandments in this life. The which also may be gathered by that being asked whether the number were small of them that should be saved: Luc. 13. he counseleth men to strive to go into the straight gate: for that many should be shut out, yea even of them, which had eaten and drunken with him, and had enjoyed the corporal presence of his blessed body, but had not regarded to live as he commanded them. In which case he signifieth that no respect or friendship must take place, with him at the last day: for which cause he said to the man whom he had healed at the fish pools side in jerusalem, Behold now thou art hole, joh. 5. see thou sin no more, lest worse come to thee than before. And generally he warneth us in Saint Mathews gospel, that we agree with our adversaries, Mat. 5. and make our accounts straight in this life: otherwise we shall pay the uttermost farthing in the life to come. And yet more severely he saith in another place: That we shall render account at the day of judgement, Mat. 12. for every idle word which we have spoken. 9 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 and danger, or rather with great joy and comfort; when so many thousands of wicked people shall appear there, to their eternal confusion. 10 And because there is nothing which so fitly showeth the severity of Christ in taking our account at the last day, Of the day of judgement. 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. Two judgements after death. And first of all, it is to be noted, that there be two judgements appointed after death; whereof the one is called particular; whereby each man presently upon his departure from this world, receiveth particular sentence, john. 5. Mat. 25. and 16. either of punishment, or of glory, according to his deeds in this life (as Christ's own words are) whereof we have examples in Lazarus, and the rich glutton, who were presently carried the one to pain, Luc. 16. the other to rest, as Saint Luke testifieth? And to doubt of this, were obstinacy as Saint Austen affirmeth. The other judgement is called general, Lib. 2. de anima. ca 4. for that it shall be 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, 2. Cor. 5. good or bad, in this life: and afterward never more question be made of altering their estate: that is, of easing the pain of the one, or ending the glory of the other. The particular judgement. Aug. trac. 49. in Io. 11 Now as touching the first of these two judgements, albeit the holy ancient fathers, especially Saint Austen, do gather and consider diverse 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 these things are to be considered also in the second judgement 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 judgements 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 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 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, to more confusion, & heart grief of the one, and to the greater joy and triumph of the other, who commonly in this world have been overborne by the wicked. The fourth is, for that evil men when they die, do not commonly carry with them all their demerit and evil: for that they leave behind them either their evil example; or their children, Consider well this reason good reader. and familiars corrupted by them; or else books and means which may in time corrupt others. All which being not yet done, but coming to pass after their death, they cannot 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) Saint Paul's glory is increased daily, and shallbe unto the world's 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, shall be an end of all our doings, & then it shall be seen evidently, what each man is to have in the justice, and mercy of God. Of the general day of judgement. 12 To speak then of this second judgement general, and common for all the world, wherein as the scripture saith, God shall bring into judgement every error which hath been committed. Eccl. 12. There are diverse circumstances to be considered, and diverse men do set down the same diversely: but in mine opinion, no better, plainer, or more effectual declaration can be made thereof, than the very scripture maketh itself, setting forth unto us in most significant words, all the manner, order, and circumstances, with the preparation thereunto as followeth. Luc. 21. Mat. 24. Mar. 13. 13 At that day, there shall be signs in the sun, and in the moon, and in the stars: the sun shall be darkened: the moon shall geeve no light: the stars shall fall from the skies: and all the powers of heaven shall be moved: the firmament shall leave his situation with a great violence: the elements shall be dissolved with heat: and the earth, with all that is in it, shall be consumed with fire: the earth also shall move off her place, and shall fly like a little dear or sheep. The distress of nations upon the earth shall be great, isaiah. 13. by reason of the confusion of the noise of the sea and floods, and men shall whither away for fear and expectation of these things, that then shall come upon the whole world. And then shall the sign of the Son of man appear in the sky, and then shall all the tribes of the earth moorn and wail: and they shall see the Son of man coming in the clouds of heaven, with much power and glory, 1. Cor. 13. great authority, and majesty. And then in a moment in the twinkling of an eye, Mat. 25. he shall send his Angels with a trumpet and with a great cry at midnight, and they shall gather together his elect from the four parts of the world, from heaven to earth. All must be presented before the judgement seat of Christ, 2. Cor. 5. who will bring to light those things which were hidden in darkness, 1. Co. 4. a. and will make manifest the thoughts of men's hearts: and whatsoever hath been spoken in chambers in the ear, Luc. 12. shall be preached upon the house top. Account shall be asked of every idle word, & he shall judge our very righteousness itself. Psal. 74. Then shall the just stand in great constancy, against those which have afflicted them in this life: and the wicked seeing that, shall be troubled with an horrible fear, Sap. 5. & shall say to the hills, fall upon us, Luc. 23. and hide us from the face of him that sitteth upon the throne, and from the anger of the lamb, Apoc. 6. for that the great day of wrath is come. Then shall Christ separate the sheep from the goats, Mat. 25. and shall put the sheep on his right hand 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 hungry; & you gave me to eat: I was a stranger, and you gave me harbour: I was naked, and you clothed me: I was in prison, and you came to me. Then shall the just say, O Lord, when have we done these things for thee? And the King shall answer: truly when you did them to the lest 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 ye 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 thirsty, or a stranger, or naked, or sick, or in prison & did not minister unto thee? And he shall answer, verily I tell you, seeing you have not done it to one of these lesser, you have not done it to me. And then these men shall go into eternal punishment; and the just into life everlasting. 14 Tell me what a dreadful preparation is here laid down? How many circumstances of fear and horror? It shall be (saith the scripture) at midnight, when commonly men are asleep: it shall be 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 & 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. 15 Can any tongue in the world express a thing more forcibly than this matter is expressed by Christ, the Apostles, and Prophets themselves? What mortal heart can but tremble in the midst of this unspeakable terror? Is it marvel if the very just men and the Angels themselves are said to fear it? And then (as S. Peter reasoneth;) If the just shall scarce be saved; 1. Pet. 4. where 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 and miseries to rush upon him? 16 But besides all these most terrible and fierce preparations, there will be many other matters, of no less dreadful consideration: as to see all sepulchers open at the sound of the trumpet, and to yield forth all their dead bodies, which they have received from the 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 and committed in the closerts of their palaces, and they constrained and compelled to geeve accounts 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; The demands at the last day. how they have mortified their senses; how they have ruled their appetites; how they have obeyed the inspirations of the holy ghost; and finally how they used all good gifts in this life? 17 Oh (dear brother) it is impossible to express what a great treasure a good conscience will be at this day: it will be 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 shall be then as the prophet saith; To bind kings in fetters, and noble men in iron manacles, Psa. 149. to execute upon them the judgement prescribed, and this shall be glory to all his saints. Alas, what will all those wise people do then, that now live in delights, and can take no pain in the service of God? 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 them cause of fear and terror▪ but nothing to yield them any hope or comfort. A pitiful case. Anselm. Above them shall be their judge offended with them for their wickedness: beneath them hell open, and the cruel furnace ready boiling to receive them: on the right hand shall be their sins accusing them: on the left hand the devils ready to execute Gods eternal sentence upon them: within them; their conscience gnawing: without them, all damned souls bewailing: on every side the world burning. Good Lord what will the wretched sinner do, environed with all these miseries? How will his heart sustain these anguishs? 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: Mat. 24. Apoc. 6. Apoc. 9 seek death, and death shall fly from him, cry to the hills, to fall upon him, and they refusing to do him so much pleasure, he shall stand there as a most desperate forlorn, and miserable caitiff wretch, until he receive that dreadful and irrevocable sentence; Mat. 25. Go you accursed into everlasting fire. 18 Which sentence once pronounced, The last sentence pronounced. consider what a doleful cry and shout will straight follow. The good rejoising and singing praises in the glory of their saviour: the wicked bewailing, blaspheming, and cursing the day of their nativity. Consider the intolerable upbraying 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 & daughters; friends and companions: the one to glory, the other to confusion, with out ever seeing one the other again: and (that which shall be as great a grief as any other: if it be true that some conceive, that our knowledge one of another here on earth shall so far remain) 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 God's 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, & so end his pains? But that will not be. Where are all our delights now! Where are 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 and recreations we were wont to have; all our good friends and merry companions, accustomed to laugh, and to 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 joiful 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 born, & no tongue but Gods can express his happiness. 19 And now to make no other conclusion of all this, The conclusion. 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, & 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, vigilate, etc. Mar. 13. Look about you, watch and pray ye, for you know not when the time shall be. But as I say to you, so I say to all, be watchful. And in another place, having reckoned up all the particulars before recited, lest any man should doubt that all should not be fulfilled, he saith; Heaven and earth shall pass, Mat. 24. but my words shall not pass. And then he addeth this exhortation; Attend therefore unto yourselves, A goodly exhortation of Christ. that your hearts be not overcome with banqueting, and drunkenness, & 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 these things which are to come, & to stand confidently before the Son of man at this day. What a friendly and fatherly exhortation is this of Christ? Who could desire a more kind, gentle, or effectual forewarning? Is there any man that can plead ignorance hereafter? The very like conclusion gathered Saint Peter out of the premises, 2. Pet. 3. when he saith; The day of the Lord shall come as a thief: in which the elements shall be dissolved, etc. Seeing then all these things must be dissolved: what manner of men ought we to be in holy conversation, and piety, expecting and going on to meet the coming of that day of the Lord, etc. This meeting of the day of judgement (which Saint Peter speaketh of) is an earnest longing after it, which never is had until first there go before a du examination of our estate, and speedy amendment of our life past. Therefore saith most notably the wise man; Eccl. 18. Provide thee of a medicine before the sore come, and examine thyself before judgement: and so shalt thou find propitiation in the sight of God. To which Saint Paul agreeth when he saith; If we would judge ourselves, 1. Cor. 11. we should not be judged. But because no man entereth into du 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. CHAP. VI A consideration of the nature of sin, and of a sinner: for the justifying of God's severity showed in the Chapter before. TO the end that no man may justly complain of the severe account which God is to take of us at the last day, or of the severity 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, and also by the whole course of holy scripture; where he in every place almost denounceth his extreme hatred, wrath, & indignation against the same: God's hatred to sinners. as where it is said of him; That he hateth all those that work iniquity. And that both the wicked man and his wickedness, Psal. 5. Psal. 14. Pro. 15. job. 11. isaiah. 1. Psal. 13. Psal. 49. Eccl. 15. are in hatred with him. And finally that the whole life of sinners, their thoughts, words & works, yea and their good actions also, are abominations in his sight, whiles they live in sin. And that (which yet is more) he cannot abide nor permit the sinner to praise 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. 2 There might be many reasons alleged of this: as the breach of God's commandments; the ingratitude of a sinner in respect of his benefits, and the like: which might justify sufficiently his indignation towards him. The reason why God so hateth a sinner. But there is one reason above the rest, which openeth the whole fountain of the matter: and that is, the intolerable injury done unto God, in every sin that wittingly we do commit; which in deed is such an opprobrious injury, and 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. 3 And for the understanding of this injury, we must note, that every time we commit such a sin, there doth pass through our heart (though we mark it not) a certain practik 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 the other part, the offence of God, that is, the losing of his friendship by that sin if we do it: and so having as it were the balances there before us, and putting God in one end, and in the other the aforesaid pleasure: The injury done to God by sin. we stand in the midst deliberating and examining the weight of both parts, and finally, we do make choice of the pleasure, and do reject God: that is, we do choose rather to lose the friendship of God, with his grace, and whatsoever 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 intolerable injury of the jews, Mat. 17. Mar. 15. who chose Barrabas the murderer, & rejected 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, and we do it often, yea daily, & hourly, when with advisement we give consent in our hearts unto sin. 4 And is it marvel then, that God dealeth so severely and sharply in the world to come with wicked men, who do use him so opprobriously & contemptuously in this life? Surely the malice of a sinner is great towards God, & he doth not only dishonour him by contempt of his commandments, The malice of a sinner towards God. & by preferring most vile creatures before him: but also beareth a secret hatred & grudge against his majesty, & would (if it lay in his power) pull him out of his seat, or (at the leastwise) 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; & consequently no God, to the end he might the more securely enjoy his pleasures? 5 And because God (which searcheth the heart and reins, seethe well this traitorous affection of sinners towards him, lurking within their bowels, Sapi. 1. Rom. 8. Psal. 7. Rom. 5. jaco. 4. 1. joh. 3. how smooth soever their words are: therefore he denounceth them for his enemies in the scripture, and professeth open war and hostility against them. And then suppose you, what a case these miserable men are in, (being but silly worms of the earth) when they have such an enemy to fight against them, as doth make the very heavens to tremble at his look. And yet that it is so, hear what he saith, what he threateneth, what he thundereth against them. After he had by the mouth of Esay the prophet repeated many sins abominable in his sight (as the taking of bribes, Sinners enemies to God, and God to them. oppressing of poor people, and the like) he defieth the doers thereof, as his open enemies, saying; Thus saith the Lord of hosts, Such like also. Isa. 26.11 the strong Lord of hosts of Israel: Behold I will be revenged upon my enemies, and will comfort myself in their destruction. And the prophet David, as he was a man in most high favour with God, and made very privy to his secrets: so he very much 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) will not learn this, Psal. 90. neither will the fool understand it. What is this? How sinners after they be 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, thine enemies shall perish, and all those that work iniquity shall be 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 God's 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 bounds at all, as indeed it hath not, but is infinite, God's hatred infinite against sinners. that is without measure or limitation. And (to utter the matter as in truth it standeth) if all the tongues in the world were made one tongue; & 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 sin, which we do wittingly 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. Why every sin deserveth infinite punishment. 6 secondly we see by experience, that how much more great and worthy the person is, against whom an offence is committed, so much greater the offence is: as the selfsame blow given to a servant, and to a prince differeth greatly in offence, and deserveth different hatred and punishment. And for that every sin which we advisedly 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, and infinite punishment at God's hands. Hereof followeth the reason of diverse things both said and done by God in the scriptures, Rom. 8. 1. Cor. 1. and taught by Divines touching the punishment of sin, which seem strange unto the wisdom of the world, and in deed scarce credible. As first of all, that dreadful punishment of eternal and irrevocable damnation of so many thousands, The punishment of Angels. yea millions of Angels created to glory, with almost infinite perfection, and that for one only sin, once committed, and that only in thought, as Divines do hold. Secondly, the rigorous punishment of our first parents Adam and Eve, Of Adam and Eve. and all their posterity, for eating of the tree forbidden: for which fault, besides the chastising of the offenders themselves, & all the creatures of the earth for the same, and all their children & offspring after them, both before the incarnation of Christ, & since (for albeit we are delivered from the guilt of that sin yet temporal chastisements 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: besides this (I say, which in man's reason may seem severe enough) God's wrath and justice could not be satisfied except his own son 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 and had in our flesh subjected himself unto his father's justice, albeit the love his father bore him, were infinite: yet that God might show the greatness of his hatred and justice against sin, isaiah. 53. he never left to lay on upon his own blessed dear son: no not then when he saw him sorrowful unto death, and bathed in a sweat of blood and water, and crying; O Father mine, Mat. 26. Mar. 14. Luc. 22. if it be possible let this cup pass from me. And yet more pitifully after upon the cross; O my God, why hast thou forsaken me. Notwithstanding all this (I say) his father delivered him not, Mat. 27. Psal. 21. isaiah. 53. but laid on stripe upon stripe, pain upon 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 God's hatred against sin. The sin of Esau. 7 I might here mention the sin of Esau in selling his inheritance for a little meat: of which the Apostle saith; Gen. 25. & 27. Heb. 12. Of Saul. 1. Re. 15. and 16. 1. Re. 9 & 15. & 16. He found no place of 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 Amalek, and his cattle, as he was willed) was utterly cast off by GOD for the same (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 bewail the same sin, or at least, that he was rejected. 2. Reg. 9 Psal. 6.34.68.108.105.29. 2. Re. 12. 8 Also I might allege the example of king David, whose two sins, albeit (upon his hearty repentance) God forgave: yet notwithstanding all the sorrow that David conceived for the same, God chastised him with marvellous severity: as with the death of his son; and other continual affliction on himself as long as he lived. And all this to show his hatred against sin, and thereby to terrify us from committing the same. 9 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 geeve all them great cause of fear which live in sin, as where it is said; Death, Eccl. 40. blood, contention, edge of sword, oppression, hunger, contrition, and whips: all these things are created for wicked sinners. And again; Psal. 10. Psal. 9 God shall rain snares of fire upon sinners, brimstone with tempestuous winds, shall be the portion of their cup. Again, God will be known at the day of judgement upon the sinner, who shall be taken in the works of his own hands: many whips belong unto a sinner: Psal. 3. Psal. 9 Psal. 36. Psa. 144. let sinners be turned into hell: God shall scatter all sinners: God shall dash the teeth of sinners in their mouths: God shall scoff at a sinner, Psal. 57 Psal. 36. Psa. 103. when he seethe his day of destruction cometh on: the sword of sinners shall turn into their own hearts: thou shalt see when sinners shall perish: the arms of sinners shall be crushed and broken: sinners shall whither from the earth: Psa. 140. desire not the glory and riches of a sinner, for thou dost not know the subversion which shall come upon him: Eccl. 2. Psal. 71. isaiah. 13. God hath given him riches to deceive him therewith: behold, the day of the Lord shall come (a cruel day and full of indignation, wrath and fury) to make desolate the earth, and to crush in pieces her sinners within her. Psal. 57 The just man shall rejoice seeing this revenge, and then shall he wash his hands in the blood of sinners. These and 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 persist in sin. 10 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: Pro. 14. Psal. 10. Sin bringeth men to misery. And again; Qui diligit iniquitatem, odit animam suam: He which loveth iniquity, hateth his own soul. Or as the Angel Raphael uttereth it in other words; Tob. 12. ) They which commit sin, 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 á fancy colubrifuge peccata. And again; Eccl. 21. Cave ne aliquando peccato consentias. Beware thou never consent to sin, Tob. 4. for howsoever the world doth make little account of this matter, of whom (as the scripture noteth;) The sinner is praised in his lusts, Psal. 9 and the wicked man is blessed. Yet most certain it is, for that the spirit of God avoucheth it; 1. joh. 3. 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. 11 And is not all this sufficient (dear brother) to make us detest sin, The obstinacy of sinners. 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, without consideration or scruple? What obstinacy and hardness of heart is this? Surely we see the holy Ghost prophesied truly of them when he said; Sinners alienated from God, Psal. 57 are possessed with a fury like a serpent, and like a deaf cockatrice which stoppeth her ears 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 and good inspirations; to all remorse of their own consciences; to all threatenings of holy scriptures; to all admonishments of God's servants; and to all the other means which God doth use for their salvation. 12 Good Lord, The losses that came by sin. who would wittingly commit any sin, for the gaining of ten thousand worlds, if he considered the infinite damages, hurts, inconveniences, and miseries which do come by the committing of one sin? For first, he that in such sort sinneth, Isa. 11. & jer. ibid. loseth the grace of God, which was given him: which is the greatest gift that God can give to a creature in this life, & consequently he loseth all those things which did accompany that grace: as the virtues and gifts of the holy Ghost, whereby the soul was beautified in the sight of her spouse, and armed against the assaults of her enemies. Secondly, he loseth the favour of God, and consequently his fatherly protection, care and providence over him, & gaineth him to be his professed enemy. Which, how great a loss it is, we may esteem by the state of a worldly courtier, which should lose the favour of an earthly prince, and incur mortal hatred by the same. Thirdly, he loseth all inheritance, claim, & title to the kingdom of heaven, which is du only by grace, as S. Paul noteth: and consequently depriveth himself, of all dignities and commodities following the same in this life: Rom. 6. as the condition and high privilege of a son of God; the communion of saints; the protection of Angels, and the like. Fourthly, he loseth the quiet, joy, and tranquility of a good conscience, and all the favours, cherishments, consolations, and other comforts, wherewith the holy Ghost is wont to visit the minds of the just▪ Fiftly, he loseth the reward of all his good works done since he was born, and whatsoever he doth or shall do while he standeth in that state. Sixtly, he maketh himself guilty of eternal punishment, and engrosseth his name in the book of perdition, and consequently bindeth himself to all those inconveniences, whereto the reprobate are subject: that is, to be inherit or 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 himself a companion of the miserable damned. Lastly, he abandoneth Christ, and renounceth the portion he had with him, making himself a persecuter of the same by treading him under his feet. And crucifying him again, Heb. 10. Heb. 6. and defiling his blood (as the Apostle saith) in sinning against him, which died for sin, Rom. 6. and therefore the same Apostle pronounceth a marvellous heavy sentence against such in these words; If we sin wilfully now after we have received knowledge of the truth: Heb. 10. 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 Saint Peter agreeth, when he saith; 2. Pet. 2. It had been better not to have known the way of justice, than after such knowledge to slide back again from the holy commandment which was given. 13 Now then let our worldlings go and solace themselves with sin as much as they will: Excuse of sin. let them excuse and pleasantly defend the same, saying; Pride is but a point of gentry; gluttony, good fellowship; lechery, and wantonness, a trik of youth; and the like: they shall find one day, that these excuses will not be received; but rather that these pleasant devises, will be turned into tears. They shall prove that God will not be jested with, but that he is the same God still, Gal. 6. and will ask as severe account of them, as he hath done of others before: although it please not them now to keep any account of their life at all: but rather to turn all to disport and pleasure, persuading themselves, that howsoever God hath dealt with others before, yet he will forgive all to them: but the holy scripture reasoneth after another manner, which I would have every wise Christian to consider. 14 Saint Paul comparing the jews sins with ours, Rom. 11. maketh this collection; If God spared not the natural boughs, take heed lest he spare not thee. And thereupon he inferreth this admonition; Noli altum sapere, sed time; Be not too high minded, but fear. Again, the Apostle reasoneth thus upon the old and the new law: he that broke the law of Moses, being convicted by two or three witnesses, Heb. 10. dieth for the same without commiseration or mercy: & how much more grievous punishment doth he deserve which breaking the law or Christ by wilful sin, treadeth the Son of God under his feet; polluteth the blood of the new testament; and reproacheth the holy Ghost? In like manner reasoneth Saint Peter and Saint Jude touching the sin of Angels, 2. Pet. 2. Ep. jud. and ours. If God spared not the Angels when they sinned; but did thrust them down to hell, there to be tormented, and to be kept unto judgement with eternal chains under darkness: how much less will he spare us? 2. Pet. 2. And again: If the Angels which pass us in power and strength, are not able to bear Gods execrable judgement against them, what shall we do? Again in another place, he reasoneth thus: If the just man shall hardly be saved, where shall the wicked man and sinner appear? 2. Pet. 4. By which examples we are instructed to reason in like sort: A good manner of reasoning. if God have punished so severely one sin in the Angels, in Adam, and in others before recited: 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 God hath born longer with me, than he hath done with many other, whom he hath cut off without giving them time of repentance: what reason is there, that he should bear longer with me? If David and others after their sins forgeeven them, were nevertheless so sharply chastised, what punishment remaineth for me either here or in the world to come; for so many, and so grievous sins committed? Mat. 7. Luc. 13. If it be true that our Saviour saith, that the way is hard, and the gate narrow whereby men go into heaven, and that they shall answer for every idle word before they enter there: what shall become of me, Mat. 12. which do live so easy a life, and do keep no account of my deeds, and much less of my words? If good men in old time did take such pains in the way of their salvation, and yet (as Saint 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? 15 These kinds of consequents 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 diverse causes of wickedness among men, putteth these two for principal. First, the flattery of the world; Quoniam laudatur peccator in desiderijs animae suae: Psal. 9 For that the sinner is praised in his lusts. And secondly; Quia auferuntur indicia tua a fancy eius: For that thy judgements (o Lord) are not before his face. And on the contrary side speaking of himself he saith; How necessary it is to fear. I have kept the ways of the Lord, and have not behaved myself impiously towards God. And he geeveth the reason thereof immediately; For that all his judgements are in my sight. And again; I have feared thy judgements, Psa. 118. o Lord. And again; I have been mindful of thy judgements. And how profitable this fear is, he showeth in the same place, demanding this fear most instantly at God's 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 judgement seat of Christ) maketh this conclusion; 2. Cor. 5. We knowing therefore these things, do persuade the fear of the Lord unto men. And Saint Peter after a long declaration of the majesty of God, and Christ now reigning in heaven, concludeth thus; If then you call him father, 1. Pet. 1. which doth judge every man according to his works without exception of persons: do you live in fear, during the time of this your habitation upon earth. A necessary lesson (no doubt) for all men, but specially for those which by reason of their sins and wicked life, do remain in displeasure and hatred of God, and hourly subject (as I have showed) to the fury of his judgements: which if they once fall into, they are both irrevocable, and intolerable: and they may be fallen into as easily, 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 so consequently of his angels too (as I have showed) & have subjected 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? The danger of them which live in sin. Who could eat, or drink, or sleep quietly in his bed until by true and hearty repentance, he had discharged his conscience of sin? A little stone falling from the hows 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 too much; or ten thousand means beside (whereof he standeth daily and hourly in danger) may rid him of this life, and put him in that case, as no creature of this world, nor any continuance of time shall be able to deliver him thence again. And who then would not fear? Who would not tremble? 16 The Lord of his mercy geeve 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 is content to accept of our service, and to pardon us all our offences, if we would once make this resolution from our heart. CHAP. VII. Another consideration for the further justifying of God's judgements and declaration of our demerit taken from the majesty of God, and his benefits towards us. ALbeit the most part of Christians through their wicked life arrive not to that estate wherein holy David was, when he said to God; Psa. 118. Thy judgements o Lord are pleasant unto me, as indeed they are to all those that live virtuously, and have the testimony of a good conscience: yet at leastwise, that we may say with the same prophet; The judgements of the Lord are true and justified in themselves: And again; Thou art just o Lord, Psal. 18. 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, & how righteous his judgements and justice are against us for the same. 2 And first of all is to be considered the majesty of him against whom we sin: The majesty of God. for most certain it is (as I have noted before) that every offence is so much the greater, and 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; Gen. 17. isaiah. 66. I am the almighty Lord: And again; Heaven is my seat, and the earth is my footstool. And again, he commanded Moses to say to the people in his name, this embassage; Harden not your necks any longer, Deu. 10. for that your Lord and God, is a God of gods, and a Lord of lords, a great God, both mighty and terrible, which accepteth neither person nor bribes. 3 First than I say, consider (gentle Christian) of what an infinite majesty he is, whom thou a poor woorm of the earth, hast so often and so contemptuously 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 thousandth part of the majesty of God, Psa. 148. who with a word made both heaven and 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 bek and dare not offend? Only a sinner is he which imboldeneth himself against this majesty, job. 9 and feareth not to offend the same, whom the Angels do praise, the dominations do adore, the powers do tremble, and the highest heavens together, with Cherubins and Seraphins do daily honour and celebrate. 4 Remember then (dear brother) that every time thou dost commit a sin, thou givest as it were a blow in the face, to this God of great majesty, 1. Tim. 6. who (as Saint Paul saith;) Dwelleth in an unaccessible light: which no man in this world can abide to look upon: As also it appeareth by the example of Saint john evangelist, Apoc. 1. who fell down dead for very fear at the appearance of Christ unto him, as himself testifieth. And when Moses desired to see God once in his life, & 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 glorious God he was) he told Moses, that he should see some piece of his glory: but he added, Exo. 35. 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 (in some measure of his majesty) did pass by in glory. And when he was past, God took away his hand, and suffered Moses to see his hinder parts only, which was notwithstanding, most terrible to behold. 5 The prophet Daniel also describeth the majesty of this God showed unto him in vision, in these words; Dan. 7. I did see (saith he) when the thrones were set, and the old of many days sat down: his apparel was as white as snow: his hair like unto pure wool, his throne was of a flame of fire, & his chariots were burning fire, a swift flood 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 books 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. 6 Imagine now (brother mine) that thou seest this great king sitting in his chair of majesty; A contemplation of the majesty of God. 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 earth to bring forth sustenance: and the like. Imagine further that thou seest all these creatures (how big or little soever they be) to hang and depend only of the power and 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 virtue, and power come to it continually from God. So that thou must imagine God to stand as a most glorious sun in the midst: and from him to pass forth infinite beams or streams of virtue to all creatures that are, either in heaven, earth, the air, or the water, and to every part thereof: and upon these beams of his virtue, all creatures to hang: and if he should stop but any one of them, it would destroy and 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, jac. 2. as Saint james saith:) thou wilt not marvel 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. 7 But now if we adjoin to this contemplation of majesty, A consideration of the benefits of God. another 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 an heart, no not amongst brute beasts, but that it might be won with courtesy & benefits: but much more amongst reasonable creatures doth beneficence prevail, especially if he come from great personages, whose love and friendship (declared unto us but in small gifts) doth greatly bind the hearts of the receivers to love them again. 8 Consider then (dear Christian) the infinite good turns and benefits which thou hast received at the hands of this great God, thereby to win thee to his love, & that thou shouldest leave of to offend and injury him, and albeit no tongue created either of man or Angel, can express the one half of these gifts which thou hast received from him, or the value of them, or the great love and hearty good will wherewith he bestowed them upon thee: yet for some memory sake, I will repeat certain general and principal points thereof, whereunto the rest may be referred. The benefit of creation. 9 First then he hath bestowed upon thee, the benefit of thy creation, whereby he made thee of nothing to the likeness of himself, and appointed thee to so noble an end, as is to serve him in this life, and to reign with him in the life to come, furnishing thee 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 lak but any one part of thy body, as a leg, an arm, an eye, or the like: and that one should freely geeve the same unto thee: or if thou wantest but any one sense, as that thou were deaf or blind, and one should restore sight or hearing unto thee: how wouldst 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 gift of so many parts together? 10 Ad to this now (as I have said) that he hath created thee 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 kingly glory for all eternity to come: and this he hath done to thee, 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 thee, and all the creatures thereof to serve thee in this business: the heaven to distinguish times and seasons, and to geeve thee light: the earth, and air, and water, to minister most infinite variety of creatures for thy use and sustenance: & hath made thee lord of all, to use them for thy comfort and his service. And what magnificent gifts are these? And what shameful ingratitude is it, to turn the same to the dishonour and injury of so loving a geever as thou dost, by using them to serve thee in sin. 11 But yet consider a little further, The benefit of redemption. the benefit 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: 1. Pet. 2. God chose to redeem thee, and not the Angels, and for satisfying of thy fault, to deliver his own only Son to death for thee. O Lord, what heart can conceive the greatness of this benefit? Imagine thyself (being a poor man) hadst committed a grievous crime against a king's majesty, together with some great man of his chiefest nobility, and that the king being offended highly with you both, should notwithstanding pardon thee, and put the noble man to death: and further also (being no other way to save thy life) should lay the pains of death du to thee, upon his only son and heir, for thy sake: how much wouldst thou think, that this king loved thee? How greatly wouldst thou esteem thyself beholding and bounden to that young prince, which should offer himself to his father's justice to die for thee 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 and wittingly to offend him? And yet, such is our case, and much more bounden towards Christ and his father, whom the most of us notwithstanding do daily offend, dishonour, and injury by sin. The benefits of vocation and justification. 12 But yet there follow on more benefits of God unto us, as our vocation and justification: vocation, whereby he hath called us from infidelity, to the state of Christians; and 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 goodness to bestow it upon. Rom. 8. 1. Cor. 1. After which followed our justification whereby we were not only set free from all our sins committed before, and from all pain and punishment du to the same: but also our souls beautified and enriched with his holy grace, Rom. 5. 1. Co. 13. isaiah. 11. accompanied with the virtues theological, as faith, hope and charity, and with the gifts of the holy Ghost: and by this grace we are made just and righteous in the sight of God, and entitled to the most blessed inheritance of the kingdom of heaven. 13 After these do ensue a great number 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 valu. The benefit of the sacraments. As the gift of the holy sacraments, left for our comfort and preservation, being nothing else but conduits to convey God's grace unto us, especially these two which appertain to all, to wit, the sacrament of Baptism, and of his blessed body and blood, whereof the first, is to purge our souls from sin, the second to feed and comfort the same after she is purged. The first is a bath made of Christ his own blood, The use of sacraments. to wash and bathe our wounds therein: the second as a most comfortable and rich garment, to cover our soul withal after she is washed. In the first, Christ hath substituted in his place his spouse the church, to pronounce in his name remission of sins: in the second he hath left himself, and his own flesh and blood Sacramentally to be a precious food, to cherish her withal. 14 Besides all these, The benefit of preservation and inspiration. there is yet another gift named our preservation, whereby God hath preserved us from so many dangers into which others have fallen, and wherein we had fallen also; if Gods holy hand had not stayed us: as from superstition, heresy, and infidelity, and many other grievous sins: and especially from death and damnation, which long ago by our wickedness we deserved to have been executed upon us. Also there are the benefits of godly inspirations and admonitions, whereby God hath often both knocked inwardly at the door of our conscience, Apoc. 3. and warned us outwardly by so many ways and means: as are good books; good sermons; good exhortations; good company; good example of others; and a hundred means else, which he at diverse times hath and doth use, thereby to gain us & our souls unto his eternal kingdom, by stirring us to abandon vicious life, and to betake ourselves to his holy and sweet service. 15 All which rare and singular benefits being measured, either according to the valu 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 worldly or mortal respects whatsoever. Or if we can not obtain so much of ourselves; yet at leastwise not to offend him any more by our sins and wickedness. 16 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, Aelian in hist. animal. among all the savage creatures that are, whom neither benefits can move; nor courtesies can mollify; nor promises can allure; nor gifts can gain to the faithful service of God his Lord and master. 17 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 bek; 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 ingratefully and injuriously with God, thinketh it a matter of no consideration, but easily pardonable. I say, he dealeth more ingratefully with God, for that he hath received a thousand for one, in respect of all the benefits that a mortal man can give to another: 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 whatsoever 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 these benefits, he serveth God's 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 his Son our saviour, Sin persecuted Christ unto death. with such hostility, as it took his most precious life from him, and nailed him fast to the wood of the cross. God's complaint against sinners. 18 Of this extreem ingratitude and injury, God himself is enforced to complain in diverse places of the scripture, as where we saith; Retribuebant mihi mala pro bonis. They returned me home evil for good. Psal. 34. And yet much more vehemently in another place, he calleth the heavens to witness of this iniquity, jere. 2. saying; Obstupescite coeli super haec. O you heavens be you astonished 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 towards me. For so he expoundeth the whole matter more at large in another place; Isai. 1. Audite coeli & auribus percipe terra: hearken ye heavens, and thou 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 (saith he) knoweth his owner, and the ass knoweth the manger of his Lord and master: but yet my people know not me: woe be to the sinful nation, to the people laden with iniquity, to 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? 19 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 thee with benefits: cease to render evil for good; hatred for love; contempt, for his fatherly affection towards thee. He hath done for thee all that he can: Isai. 4. he hath given thee all that thou art: yea and (in a certain manner) all that he is worth himself: and meaneth beside to make thee 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 wouldst have another man to do to thee, for less than the ten thousand part of these benefits which thou hast received? For I dare well say, that if thou hadst given a man but an alms at thy door, thou wouldst think him bound to love thee for it, albeit thou hadst nothing in thee worth love beside. But now thy Lord (besides these his gifts) hath infinite causes to make thee love him, that is, all the causes which any thing in the world hath to purchase love, and infinite more besides: for, if all the perfections of all things created in heaven and in earth (which do procure love) were put together in one, Causes of love in God besides his benefits. as all their beauty; all their virtue; all their nobility; all their goodness, and the like: yet thy Lord and saviour whom thou contemnest, doth pass all this, and that by many and infinite degrees: for that he is not only, all these 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 these things are derived by little pieces and parcels unto his creatures. 20 Be ashamed then (good Christian) of this thy ingratitude, to so great; so good; & bountiful 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 than thou; A prayer. Domine propitiare peccatomeo: Psal. 24. multum est enim. O Lord pardon me mine offences: for it is great in thy sight. I know there is nothing (O Lord) which doth so much displease thee, or dry up the fountain of thy mercy, and so bindeth thy hands from doing good, as ingratitude in the receivers of thy benefits, wherein hitherto I have exceeded all other: but I have done it (O Lord) in mine ignorance, not considering 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 thee. 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 ever more to sin against thee which hast given up thine own most tender hands, to be nailed on the cross for my sins heretofore? No, no, it is too great an injury against thee (O Lord) and 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 thee for thy mercy sake, from thy holy throne of heaven, to say, Amen. CHAP. VIII. Of what opinion and feeling we shall be, touching these matters, at the time of our death. The induration of some hearts. 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 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, & bring against them all the whole scripture, even from the beginning of Genesis to the end of the apocalypse (as indeed it is all against sin and sinners) yet will it prevail nothing with them, being in that lamentable case, as either they believe not, or esteem not, whatsoever is said to that purpose, against their settled life and resolution to the contrary. Of this we have infinite examples in scripture: as of Sodom and Gomorra, with the cities about, Gen. 19 which could not hear the warnings that good Lot gave unto them. Also of Pharaoh, Ex. 6.7.8.9. whom, all that ever Moses could do, either by signs or sayings, moved nothing. Also of judas, who by no fair means or threatenings, used to him by his master, Matth. 26. would change his wicked resolution. But especially the prophets, sent from God, from time to time, to dissuade the people from their naughty life, and consequently from the plaegs hanging over them, do give abundant testimony of this: complaining every where, of the hardness of sinners hearts, that would not be moved with all the exhortations, preachings, promises, and thunderings that they could use. The prophet Zacharie shall testify for all in this matter, Zach. 7. who saith of the people of Israel a little before their destruction; Hoc ait Dominus exercituum, etc. This saith the Lord of hosts: judge justly: And so forth. And presently he addeth; And they would not attend, but turning their backs went away, & 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 words which God did send in his spirit, by the hands of the former prophets, whereby Gods great indignation was stirred up. 2 This then is, and always hath been the fashion of worldlings, & reprobate persons, to harden their hearts as an adamant stone, against any thing that shall be told them for the amendment of their lives, and for the saving of their souls. Whiles they are in health & prosperity they will not know God. As in another place he complaineth yet, as the prophet saith; God will have his day, isaiah. 1. with these men also when he will be known. And that is; Cognoscetur dominus judicia faciens. Psal. 9 God will be known when he beginneth to do judgement. And this is at the day of death, which is the next door to judgement, as the Apostle testifieth, Heb. 9 saying; It is appointed for all men once to die, and after that ensueth judgement. isaiah. 2.13.34.37.61. 3 This I say is the day of God, most terrible, 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 Saint Paul saith, 2. Cor. 5. or as the prophet describeth it; He will be known then to be a terrible God, Psal. 75. and such a one, as taketh away the spirit of princes, a terrible God to the kings of the earth. The great change of things at the day of death. At this day, as there will be a great change in all other things, as mirth will be 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, & which (as the scripture saith) Is accounted holy of the wise of the world; 1. Cor. 2. will then appear in her likeness, and as it is in very deed, will be confessed by her greatest enemies to be only true wisdom: and all carnal wisdom of worldlings, Rom. 8. 1. Cor. 1. to be mere folly, as God calleth it. 4 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, touching the virtuous whom they despised in this life. Sap. 5. 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 truth; and the light of righteousness, hath not shined before us; neither hath the sun of understanding appeared unto us. We have wearied out ourselves in the way of iniquity and perdition, and we have walked craggy paths: but the way of the Lord we have not known. Hitherto are the words of scripture: whereby we may perceive, what great change of judgement there will be at the last day, from that which men have now of all such 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 these miserable men) in the way of iniquity and perdition, and we have walked craggy paths. What a description is this of lamentable worldlings, who beat their brains daily, & weary out themselves in pursuit of vanity, and chaff of this world, for which they suffer notwithstanding more pains oftentimes, than the just do in purchasing of heaven? And when they arrive to, at the last day wearied and worn out with trouble and toil, they find that all their labour is lost, all their vexation taken in vain: for that the little pelf which they have gotten 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. Of the souls parting from the body the first matter of misery in death. 5 The first is the excessive * Those pains in death are especially to be restrained to the death of the worldly: for the godly have for the most part a singular comfort therein. 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 finger, as surgeons are wont to do, when they will mortify any place, to make it break:) what a pain doth a man suffer before it be dead? What raging grief doth he abide? And if the mortifying of one little part only, doth so much afflict us; imagine what the violent mortifying of all the parts together will do. For we see that first the soul is driven by death to leave the extreme parts, as the toes, feet and fingers: then the legs & arms, and so consequently one part dieth after another, until life be restrained only to the heart, which holdeth out longest, as the principal part, but yet must finally be constrained to render itself though with never so much pain and resistance: which pain how great & 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. But 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 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, A similitude expressing the pains of death. and taking one hold after another; one wall after another; one castle after another; should drive this prince only to a little tower, and 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 and 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 reigneth like a jolly princess in all pleasure, whiles it flourished, is now battered and overthrown by her enemy, which is death: the arms, legs, and other parts wherewith she was fortified, as with walls & words during time of health, are now surprised and beaten to the ground, and she is driven only to the heart, as to the last and extreemest refuge, where she is also most fiercely assailed in such sort, as she cannot 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 leag., but night and day assaulteth this turret wherein she is, and which now beginneth to shake and shiver in pieces, and she looketh hourly when her enemy in most raging and 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 Saint Austen also proveth (or some other under his name) and giveth us therewithal a most excellent forewarning, Ser. 48. ad frat. in eremo. if men were so gracious as to follow it: When you shall be in your last sickness dear brother (saith he) O how hard and painful a thing will it be for you to repent of your faults committed? And 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 impediments 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 oftentimes think themselves often damned; the weeping of the wise; the flattery of the world; the temptation of the devil; the dissimulation of physicians for lucre sake; and the like. And believe thou (O man) which readest this, that thou shalt quickly prove all this true upon thyself, and therefore I beseech thee that thou wilt repent before thou come unto this last day: dispose of thy house, and make thy testament while thou art thine own man: for if thou tarry until the last day, thou shalt be led whether thou wouldst not. Hitherto are the Author's words. 6 The second thing, The second matter of misery in death. which shall make 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 riches, possessions, honours, offices, fair buildings, with their commodities, goodly apparel with rich jewels; from wife and children; kindred, and friends; and the like: wherewith 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; Eccl. 41. O mors, quam amara est memoria tua, homini pacem habenti in substantijs suis: O death, how bitter is thy memory unto a man that hath peace & rest in his substance & 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, & that out of hand, when it shall be 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; Luc. 12. Stulte, hac nocte animam tuam repetent à te, quae autem parasti, cuius erunt? Thou fool, even this night they will take thy soul from thee, and then who shall have all that thou hast scraped together? The sorrow of leaving al. 7 It is impossible I say, for any tongue 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 toil, and wherein he was wont 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 others, and go himself 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 pleasantly 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? 8 But yet there is a third thing which more than all the rest will make this day of death to be troublesome and miserable unto a worldly man, and that is, The third matter of misery in death. the consideration what shall become of him, both in body and soul. And for his body, it will be no small horror to think, Eccl. 10. that it must inherit serpents, beasts, & worms, as the scripture saith: that is, it must be cast out to serve for the food of vermins: 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, whereupon 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: The cogitation of the body. that body, which in this world was accustomed to all pampering, and could abide no austerity or discipline, must now come to be abandoned of all men, and left only to be devoured of worms. Which 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 touching his soul: as, what shall become of it? Wither it shall go after her departure out of the body? And then considering that it must go to the judgement seat of God, & there to receive sentence, either of unspeakable glory, or insupportable pains: he falleth to consider more in particular, the danger thereof, by comparing God's 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. 9 And now dear (brother) beginneth the misery of this man. For scantly 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: Mat. 19 as; If thou wilt enter into life, keep the commandments. He that saith he knoweth God, 1. joh. 2. and keepeth not his commandments, is a liar. Many shall say unto me at that day, Lord, Matt. 7. Rom. 2. Lord, etc. Not the hearers of the law, but the doers of the law shall be justified. Luc. 13. Go from me all workers of iniquity into everlasting fire. De not you know, 1. Cor. 6. that wicked men 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 bakbiters, nor extortioners, shall ever possess the kingdom of God. Rom. 8. If you live according to the flesh, you shall die: and the works of the flesh are manifest, as fornication, uncleanness, wantonness, Gal. 5. luxury, poisonings, 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 these things shall never attain to the kingdom of God. 2. Cor. 5. jere. 2. Apo. 20. We must all be presented before the judgement seat of Christ, & every man receive particularly, according as he hath done in this life, good or evil: every man shall receive according to his works. 2. Pet. 2. God spared not the Angels when they sinned. You shall give account of every idle word at the day of judgement. 1. Pet. 4. If the just shall scarce be saved, where shall the wicked man and sinner appear? Few are saved, Mat. 19 and a rich man shall hardly enter into the kingdom of heaven. 10 All these things (I say) and a thousand more touching the severity of God's justice, and the account which shall be demanded at that day, will come into his mind that lieth a dying, and 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 & more too, before our face; amplifying and urging every point to the uttermost; alleging always our conscience for his witness. Which when the poor soul in dying cannot deny, it must needs terrify her greatly: for so we see that it doth daily, even many good & virtuous men. Saint jerom reported of holy Saint Hilarion, whose soul being greatly afeard, upon these considerations, to go out of the body, after long conflict, he took courage in the end, and said to his soul; jerom in vita Hilarionis abba. Go out my soul, go out: why art thou afeard: thou hast served Christ almost threescore and ten years, and art thou now afeard of death? But if so good a man was so afeard at this passage, yea, such an one as had served God with all purity of life, and perfect zeal for threescore and ten years together: what shall they be, which scarce have served God truly 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? 11 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 overwhelmed daily in the same, as it cannot 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 dangers? Or what reasonable creature would not take heed, and look about him, being warned so manifestly, and apparently, of his own peril? If thou be a Christian, and dost believe indeed the things which Christian faith doth teach thee: then dost thou know and most certainly believe also, that of what state, age, strength, dignity, or condition soever 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 it may be shortly after the reading hereof) come to prove all these things upon thyself, which I have here written: that is, thou must with sorrow and grief be enforced to thy bed, and there after all thy strugglings, 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, for her doings in this life. 12 Imagine then (my friend) thou I say which art so fresh and frolik at this day, that the ten, A very profitable consideration. twenty, or two years, or (it may be) 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 thee weeping and howling, the physicians departed with their fees, as having given thee over, and thou lying there alone mute and dumb in most pitiful agony, expecting from moment to moment, the last stroke of death to be given thee. Tell me, in this instant, what would all the pleasures and commodities of this world do thee good? What comfort would it be to thee, to have been of honour in this world, to have been rich, and purchased much, to have born office, & been in the prince's favour? To have left thy children or kindred wealthy, to have trodden down thine enemies, to have stirred much, and born great sway in this life? What ease (I say) or comfort would it be to thee, to have been fair, to have been gallant in apparel, goodly in parsonage, glittering in gold? Would not all these things rather afflict than profit thee at this instant? For now shouldest thou see the vanity of these trifles: now would thy heart begin to say within thee; O folly and miserable blindness of mine! The cogitation & speech of the soul at the day of death. Lo, here is an end now of all my delights & prosperities: all my joys, all my pleasures, all my mirth, all my 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 and 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 triks of love; all my pleasant music; all my gorgeous buildings; all my costly feasts and banquetings? And above all other, where are my deer and sweet friends, who seemed they would never have forsaken me? But all are now gone, and have left me here alone to answer the reckoning for all, and none of them will do so much as to go with me to judgement, or to speak one word in my behalf. 13 Woe worth to me, that I had not foreseen this day sooner, and so have made better provision for the same: it is now too late, and I fear me I have purchased eternal damnation, for a little pleasure, and lost unspeakable glory, for a floating vanity. Oh how happy and twice happy are they which so live, as they may not be afeard of this day? I now see the difference betwixt the ends of good & evil, and marvel not though the scriptures say of the one; Psa. 115. The death of saints is precious. And of the other; The death of sinners is miserable. Psal. 33. 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 extreemest distress? 14 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 prevent it now by amendment of life, which only can yield thee comfort in that sorrowful day. For of good men the judge himself saith; His autem fieri incipientibus, Luc. 21. respicite & levate capita vestra, quoniam appropinquat redemptio vestra: When these things begin to come upon other men, do you lift up your heads, for that your redemption cometh on, from the labours and toils of this world. And the holy prophet saith of the virtuous man which hath done good works in this life, that he shall be at this time; Beatus vir: An happy man: And he giveth the cause; Quia in die mala liberabit eum dominus, Psal. 4. & opem 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 especially, for that of all other beds, this is the most sorrowful, as I have showed, being nothing else but an 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. CHAP. IX. Of the pains appointed for sin after this life. AMongst all the means, which GOD useth towards the children of men, to move them to this resolution, whereof I entreat, the strongest and most forcible (to the common sort of men) is, the consideration of punishments prepared by him for rebellious sinners, and transgressors of his commandments. Wherefore he useth this consideration often, as may appear by all the prophets, who do almost nothing else, but threaten plaegs and destruction to offenders, And this mean hath oft times prevailed more than any other that could be used, The force of fear. by reason of the natural love which he bore towards ourselves: & consequently the natural fear which we have of our own danger. So we read that nothing could move the Ninivites so much as the foretelling them of their imminent destruction. And Saint john Baptist, joh. 5. although he came in a simple and contemptible manner, Mat. 3. Mar. 1. Luc. 3. yet preaching unto the people. The terror of vengeance to come, and that the axe was now put to the tres, to cut down for the fire all those which repented not: He moved the very 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? 2 After than that we have considered of death, and of God's severe judgement, which ensueth after death, and wherein every man hath to receive according to his works in this life, 2. Cor. 5. as the scripture saith: it followeth that we consider also of the punishments which are appointed for them that shall be 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, & desire to conserve his own ease: then should he also have fear of peril, whereby he is to fall into extreme calamity. In serm. de primordijs. This expresseth saint Bernard excellently according to his wont. O man (saith 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, and to weary him out with labour, & he careth not because he is an ass: but if thou wouldst 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 feareth 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 wisdom, Prou. 9 and not shame or sorrow, for that the spirit of fear is more mighty to resist sin, than the spirit of shame or sorrow, wherefore it is said; Remember the end, and thou shalt never sin: That is, Eccl. 7. remember the final punishments appointed for sin, after this life. Thus far Saint Bernard. 3 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 severe, dolorous, and intolerable. For first, as God is a God in all his works, that is to say, great, God's majesty. wonderful, and terrible: so especially he showeth the same in his punishments, Psal. 71. Deu. 10. Psal. 4. Psal. 93. being called for that cause in scripture; Deus justitiae: God of justice: As also; Deus ultionum: God of revenge. Wherefore seeing all his other works, are full of majesty and 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 saith; And will ye not then fear me? jere. 5. And will ye not tremble before my face, which have put the sand as a stop unto the sea, and have given the water a commandment never to pass it, no, not when it is most troubled, and the floods most outrageous? As who would say: If I am wonderful, and do pass your imagination, in these works of the sea, & others which you see daily: you have cause to fear me, considering that my punishments are like to be correspondent to the same. God's mercy. 4 Another conjecture of the great and severe justice of God, may be the consideration of his infinite and unspeakable mercy: the which as it is the very nature of God, and without end or measure, as his Godhead is; so is also his justice. And these two are the two arms (as it were) of God, embracing and kissing one the other, Psal. 84. 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 repent: we may imagine by the same, his severe justice towards them, whom he reserveth to punishment in the next life, and whom for that cause, he calleth in the scriptures; Vasa furoris: vessels of his fury, isaiah. 13. Psal. 7. or vessels to show his fury upon. 5 A third reason to persuade us of the greatness of these punishments, God's patience. may be the marvellous patience, and long suffering of God in this life: as for example, in that he suffereth diverse men from one sin, to another; from one day, to another; from one year, to another; from one age, to another; 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 friendship, 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. Saint Paul toucheth this reason in his epistle to the Romans, where he saith; Dost thou not know that the benignity of God is used to bring thee to repentance? Rom. 2. 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 Hoarding 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 in the end; Measure against measure; As the prophet saith, and to pay us home; According to the multitude of our own abominations. isaiah. 27. This God meant when he said to Abraham; jere. 16. Gen. 15. That the iniquities of the Amorrheans were not yet full up. Also in the revelations unto Saint john the Evangelist, when he used this conclusion of that book; He that doth evil, Apoc. 21. 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 & tolerating with sinners in this life, is an argument of his greater severity in the life to come, which the prophet David also declareth, when talking of a careless sinner he saith; Dominus irridebit eum quoniam prospicit quòd veniet dies eius. Psal. 36. The Lord 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 another place in these words; And thou son of man, Ezec. 7. this saith thy Lord God: the end is come, now (I say) the end is come upon thee. And I will show in thee my fury, and will judge thee according to thy ways. I will lay against thee all thy abominations, and my eye shall not spare thee, neither will I take any mercy upon thee, but I will put thine own ways upon thee, 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 thee, and behold it is come: crushing is now come upon thee: the time is come: the day of slaughter is at hand. Shortly will I pour out my wrath upon thee, and I will fill my fury in thee, and I will judge thee according to thy ways, and I will lay all thy wickedness upon thee: my eye shall not pity thee: neither will I take any compassion upon thee, but I will lay thy ways upon thee, and thy abominations in the midst of thee, and thou shalt know that I am the Lord that striketh. Hitherto is the speech of God himself. 6 Seeing then now we understand in general, Of pains in particular. that the punishments of God in the life to come are most certain to be great and severe, to all such as fall into them (for which cause the Apostle saith; Heb. 10. Horrendum est incidere in manus Dei viventis: It is an horrible thing to fall into the hands of the living God) let us consider somewhat in particular what manner of pains and punishments they shall be. 7 And first of all, Of the name of hell in diverse tongues. touching 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 Infernus, Esa. 5. & 38. 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 this name is used to signify the miserable suppressing and hurling down of the damned, to be trodden under the feet, Mala. 4. not only of God, but also of good men for ever. For * The matter in hand is not by this place substantially proved. so saith 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 down, and they shall be as burnt ashes under the soles of your feet in that day. And this shall be 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. isaiah. 14. Mat. 14. Apo. 14. Apo. 11. Mat. 11. 8 The Hebrew word which the scripture useth for hell, is Seol, which signifieth a great ditch or dungeon. In which sense it is also called in the Apocalyps; Lacus irae Dei: The lake of the wrath of God. And again; Stagnum arden's igne & sulphur: In come. supra verba vivelatenter. A pool burning with fire and brimstone. In Greek the scripture useth three words for the same place. 2. Pet. 4. job. 10. Mat. 22. and 25. 2. Pet. 4. The first is, Elades, used in the Gospel, which (as Plutarch noteth) signifieth a place where no light is. The second is Zophos, in Saint Peter, which signifieth darkness itself. In which sense it is called also of job; Terra tenebrosa & operta mortis caligine: A dark land, and overwhelmed with deadly obscurity. Also in the Gospel; Tenebrae exteriores: Utter darkness. The third greek word is Tartaros: used also by Saint Peter: which word being derived of the verb Tarasso (which signifieth to terrify, trouble, and vex) importeth an horrible confusion of tormentors in that place: even as job saith of it; job. 10. Ibi nullus ordo, sed sompiternus horror inhabitat: There dwelleth no order, but everlasting horror. Matt. 5.10.18.23. Mark. 9 Luc. 12. 9 The Chaldie word, which is also used in Hebrew, and translated to the Greek, is Gehenna, first of all used by Christ for the place of them which are damned, as Saint jerom noteth upon the tenth chapter of Saint Mathews gospel. And this word being compounded of Gee & Hinnom signifieth a valley nigh to jerusalem, called the valley of Hinnom, The valley 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, timbrels, and other loud instruments, whiles they were doing thereof, that the children's voices and cries might not be heard: which place was afterward used also for the receipt of all filthiness, as of dung, dead carrions, and 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 noise of the tormentors; together with the most loathsome filthiness of the place, which is otherwise described in the scriptures, by the names of adders, snakes, cockatrices, scorpions, and other venomous creatures, as shall be afterwards declared. 10 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. The pains of hell universal. For declaration whereof, we must note, that as heaven and hell are contrary, assigned to contrary persons, for contrary causes: so have they in all respects contrary properties, conditions, and effects, in such sort, as whatsoever is spoken of the felicity of the one, may serve to infer the contrary of the other. As when Saint Paul saith; that No eye hath seen, nor ear heard, nor heart conceived the joys that God hath prepared for them that shall be saved. 1. Cor. 2. 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, Exo. 33. containing Omne bonum: All goodness. 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; another in his back: which particular pains notwithstanding sometimes are so extreme, as life is not able to resist them; and 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 dogly 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 eternities; in suffering them upon a soft bed, or upon a burning grediron and 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 wouldst 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. 11 But to consider these things yet further, Peculiar torments to every part. not only all these parts of the body which have been instruments to sin, shall be tormented together, but also every sense both external & internal for the same cause shall be afflicted with his particular torment, contrary to the object wherein it delighted most, & took pleasure in this world. As if for example, the lascivious eyes were afflicted with the ugly & fearful sight of devils: the delicate ears, with the horrible noise of damned spirits: the nice smell, with poisoned stench of brimstone, & other unsupportable filth: the dainty taste, with most ravenous hunger and thirst: & all the sensible parts of the body with burning fire. Again, the imagination shall be tormented, with the apprehension of pains present, and 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 for torment, not for chastisement. 12 It is a wonderful matter, and able (as one father saith) to make a reasonable man go out of his wits, to consider what God hath 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; Apo. 20. & 14. Apo. 18. Luc. 16. Cruciabuntur die & nocte: They shall be tormented day and night. And again; Date illi tormentum: Give her torment, speaking of Babylon in hell, by which is signified, that the pains in hell are exercised, not for chastisement, 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 a 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? The fierce nature of the fire of hell. 13 If creating an element here for our comfort (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 many differences from that, & 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) and that, to torment. Our fire hath need to be fed continually with wood, or else it goeth out: that burneth continually, without feeding. Ours giveth light: that giveth none. Ours is out of his natural place, and therefore shifteth to ascend, and to get from us, as we see: but that is in the natural place, where it was created, & therefore it abideth there perpetually. Ours consumeth the matter laid in it, and 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 and incredible kind of fire that is, appeareth by these words of our saviour so often repeated; Mat. 8.13.22.24. Luc. 13. There shall be weeping and gnashing of teeth. Weeping is to be referred to the effect of extreme burning in that fire, for that the torment of scalding and burning enforceth tears sooner than any other torment, as appeareth in them, which upon the sudden do put an hot thing into their mouth, or scald any other part of their body. And * Gnashing and chattering of the teeth are not all one; and proceed of diverse causes. gnashing of teeth or chattering at least (as every man knoweth) proceedeth of great and 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 and terrible in all thy works and inventions? How bountiful art thou to those that love and serve thee? And how severe to them which contemn thy commandments? Hast thou devised a way how they which lie burning in a lake of fire and brimstone, Apo. 21. shall also be tormented with extreme cold? What understanding of man can conceive how this may be? But thy judgements (O Lord) are a depth without bottom, and therefore I leave this to thy only providence, Psal. 35. praising thee eternally for the same. Particular pains for particular offenders. 14 Besides these general pains common to all that be in that place, the scripture signifieth also that there shall be particular torments, peculiar both in quality & quantity to the sins & offences of each offender. For to that end saith the prophet isaiah to God; isaiah. 17. isaiah. 28. jerem. 2. Apo. 20. Ps. 27.98. Eze. 24. Osee. 12. Zach. 1. Thou wilt judge in measure against measure. And God saith of himself; I will exercise judgement in weight, and justice in measure. And that is the meaning of all those threats of God to sinners, where he saith that he will pay them home according to their particular works, & according to the inventions of their own hearts. In this sense it is said in the Apocalyps, of Babylon now thrown down into the lake; Look how much she hath glorified herself, Apo. 18. and hath lived in delights: so much torment & affliction give her. Li. de veri. Pan. ca 2. Whereof the holy fathers have gathered the variety of torments that shall be in that place. As there be differences of sins: so shall there be variety of torments (saith old Ephraem) as if the adulterer should have one kind of torment; the murderer, an other; the thief, another; the drunkard, another; the liar another. As if the proud man should be trodden under feet, to recompense his pride: the glutton, suffer inestimable hunger: the drunkards, extreme thirst: the delicious mouth filled up with gall: and the delicate body, seared with hot burning irons. 15 The holy Ghost signifieth such a thing, when he saith in the scriptures, of the wicked worldling; job. 20. His bread in his belly shall be turned into the gall of serpents: A marvellous description used by the scripture. he shall be constrained to spu out again the riches which he hath devoured: nay, God shall pull them out of his belly again: he shall be constrained to suk the gauls of cockatrices, and the tongue of an adder shall kill him: he shall pay sweetly for all that ever he hath done: and yet shall he not be consumed, but shall suffer according to the multitude of all his devises: utter darkness lieth in wait for him: and fire which needeth no kindling shall eat him up: this is the wicked man's portion from God. By which words and such like, it is plainly showed, that worldlings shall receive as it were particular and proper torments for their gluttony, for their delicate fare, for their extortion, 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. The straightness of pains in hell. 16 Beside this, the scripture showeth unto us, not only the universality, particularity, and severity of these pains, but also the straightness thereof, without aid, help, ease, or comfort, when it saith; Mat. 22. We shall be cast in bound both hand & 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 al. Again, when it saith; 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: insomuch 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 glutton in hell: who was driven to that necessity; Luc. 16. as he desireth that Lazarus might dip the top of his finger in water to cool his tongue, in the mids of that fire wherein he saith he was: The wonderful example of the rich glutton. 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 the sinful wealth of the world, consider but this one example of God's severity, and be afeard. This man was in great royalty a little before, and nothing regarded the extreme misery that Lazarus was in: but now would he give a thousand worlds (if he had them) for one drop of water to cool his tongue. What demand could be less than this? He durst not ask to be delivered thence, or to have his torments diminished, or to ask a great vessel of water to refresh his whole body therein: but only so much as would stik on the top of a man's finger, to cool his tongue. To what need was this rich 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 another; 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? 17 In respect of these extremities and straight dealings of God, in denying all comfort and consolation at this day, the scripture saith, Apo. 16. Eze. 23. Apo. 13. that men shall fall into rage, fury, and utter impatience, blaspheming God, and cursing the day of their nativity, with eating their own tongs for grief, Luc. 3. & desiring the roks and mountains to come and fall on them, to end their pains. The eternity of the pains. 18 Now if we add to this, the eternity, and 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 tormentor, or the tormented dieth, or some occasion or other happeneth, to alter, or mitigate the matter. But here is no such hope or comfort: but Crutiabuntur (saith the scripture) in secula seculorum, Apo. 21. in stagno ardente igne & sulphur: They shall be tormented for ever, in a pool burning with fire & brimstone. As long as God is God, so long shall they burn there: neither shall the tormentor nor the tormented die, but both live eternally, for the eternal misery of the parties to be punished. 19 O (saith one father in a godly meditation) if a sinner damned in hell did know, A wonderful saying. that he had to suffer those torments there, no more thousands of years than there be sands in the sea, and grass piles in the ground; or, no more thousand millions of ages, than there be creatures in heaven, & 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, and 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 thee, if thou hadst but to hold thy hand in fire and brimstone, only during the space thereof. We see, if a man be grievously sick, 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 agu: 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. If thou shouldest be bound always to eat one only meat: it would be displeasant to thee in the end. If thou shouldest be bound to sit still all thy life in one place without moving: it would be grievous unto thee; albeit no man did torment thee 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? Darkness in hell. 20 I might here add another circumstance which the scripture addeth; to wit, that all these torments shall be in darkness: Mat. 8.22. a thing dreadful of itself unto man's nature. For there is not the stoutest man in the world, if he found himself alone, & 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. Derision. I might also add another circumstance, that the prophet addeth; which is, Psal. 36. that God & good men shall laugh at them that day, which will be no small affliction. For as to be moved by a man's friend in time of adversity, is some comfort: so to be laughed at, especially by him who only may help him, is a great and intolerable increase of his misery. 21 And now all this that I have spoken of hitherto, is but one part of a damned man's punishment only, called by Divines; Poena sensus: The pain of sense or feeling; that is, the pain or punishment sensibly inflicted upon the soul and body. But yet besides this, there is another part of his punishment, called Poena damni: The pain of loss or damage: Pains of damage which the damned suffer. which by all learned men's opinion) is either greater, 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, and his glory. Which sight only, being sufficient to make happy and blessed all them that are admitted unto it, must needs be an infinite misery to the damned man to lak that eternally. And therefore this is put as one of the first and chiefest plaegs to be laid upon him; Tollatur impius, ne videat gloriam dei: Let the wicked man be taken away to hell, isaiah. 26. 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 hold) than by all the other sensible torments that he abideth beside. 22 Whereunto appertaineth the worm of conscience: in scripture so called, for that, The worm of conscience. as a worm lieth eating and gnawing the wood wherein she abideth: Mar. 9 isaiah. 66. Eccle. 7· judit. 6. so 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 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 bit, The cogitations of the damned. 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, & to have gotten the glory which we have lost: how easy it had been to have done it: how nigh we were oftentimes to resolve ourselves to do it; and yet how ungratiously 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 worldly trifles were, wherein we spent our time, and for which we lost heaven, & fell into 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 too late to amend them. And this grief is called the worm or remorse of our own conscience: which worm shall more enforce men to weep and howl, than any torment else, considering how negligently, foolishly, and vainly, they are come into those so insupportable torments, and that now there is no more time to redress their errors. 23 Now only is the time of weeping and lamenting for these men: but all in vain. Now shall they begin to fret and fume, and marvel at themselves, saying: Where was our wit? Where was our understanding? Where was our judgement, when we followed vanities, and contemned these matters? This is the talk of sinners in hell (saith the scripture; Sap. 5. ) What hath our pride, or what hath the glory of our riches profited us? They are all now vanished like a shadow: we have wearied out ourselves in the way of iniquity and perdition, but the way of the Lord we have not known. This (I say) must be the everlasting song of the damned wormeaten conscience in hell: eternal repentance, without profit. Whereby he shall be brought to such desperation (as the scripture noteth) as he shall turn into fury against himself, tear his own flesh, rend his own soul (if it were possible) and 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 (indeed) to have been thought upon. Oh if he could have but another life to live in the world again, how would he pass it over? With what diligence? With what severity? But it is not lawful: we only which are yet alive have that singular benefit, if we know it, or would resolve ourselves to make the most of it. One of these days, we shall be past it also, and shall not recover it again, no not one hour, if we would give a thousand worlds, for the same, as indeed 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. 24 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 and 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 thoroughly while Moses was with him, how happy had he been? If the rich glutton had taken the time while he was in prosperity, how blessed a man had he been? He was foretold of his misery (as we are now) by Moses and the prophets, Luc. 16. as Christ signifieth: but he would not hear. Afterward 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 Lazarus, 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. Indeed 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 any 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 eagerly the parties that should bring such news: 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 intolerable, and yet eternal, which do expect us for the same. We confess them most miserable, that for any pleasure or commodity of this world, are now fallen into those pains. What then should let us to resolve, to dispatch ourselves quickly of all impediments? To break violently from all bonds and chains of this wicked world, that do let us from this true and zealous service of God? Why should we sleep one night in sin, seeing that night may chance to be our last, and so the everlasting cutting off, of all hope for the time to come? 25 Resolve thyself therefore (my dear brother) if thou be wise, and clear thyself from this danger, while God is willing to receive thee, and moveth thee 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 thoroughly, and it shall do thee 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) at 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 wary or fearful thereby, but notwithstanding will come or slide into 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. CHAP. X. Of the most honourable and munificent rewards proposed to all them that truly serve God. THE reasons and considerations 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 thee (for thy only 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 then to treat of the benefits which are reaped by service of God, of the gain drawn thence, and of the good pay and most liberal reward which God performeth to his servants, God the best pay master. above all the 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, 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 God of great majesty, full of bounty, liberality, and princely magnificence; so is he in this point above all other: in such sort, as albeit whatsoever we do, or can do, is but du det unto him, and of itself deserveth nothing: yet of his munificent majesty, he letteth pass no one jot of our service unrewarded, Mat. 10. Mark. 9 no not so much as a cup of cold water. 2 God commanded Abraham to sacrifice unto him his only son Isaac, Gen. 22. 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 thine 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 shall be Christ, the Saviour of the world. Was not this a good pay for so little pains? 2. Reg. 7. King David one night, began to think with himself, that he had now an house of Cedar, and the Ark of God lay but under a tent, and therefore resolved to build an 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 an house, or rather a kingdom, to him, and his posterity, which should last for ever, Psal. 88 and from which he would never take away his mercy, what sins or offences soever they committed. Which promise we see now fulfilled, 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: Mat. 20. Apo. 22. as also when he saith of himself; Behold, I come quickly, 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 conveneent shall be showed) he payeth also, and (that abundantly) in this life: yet (as by those two examples 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: Luc. 14. as himself saith in another place. 3 Of this payment then reserved for God's 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 travel, as the service of God requireth or no. And first of all, Mat. 25. 2. Tim. 4. 2. Pet. 1. Luc. 14. if we will believe the holy scripture, calling it a kingdom, an heavenly kingdom, an eternal kingdom, a most blessed kingdom: we must needs confess it to be a marvellous great reward? For that worldly 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 a blessed kingdom. Secondly, if we credit that which S. Paul saith of it; 1. Cor. 2. isaiah. 64. That neither eye hath seen, nor ear heard, nor heart of man conceived. How great a matter it is: 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 valu of this reward? Surely no tongue created, either of man or Angel, can express the same: no imagination conceive; no understanding comprehend it, Apoc. 2.20. Christ himself hath said; Nemo scit, nisi qui accipit: No man 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 thing set down in scripture, and by some other circumstances agreeing thereunto, may frame a conjecture of the matter, though it come far behind the thing itself. 4 I have showed before how the scripture calleth it an heavenly, an everlasting, & a 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 crown of glory, a throne of majesty, a paradise, Apo. 2. & 3. Mat. 16. Luc. 10. or place of pleasure, a life everlasting. Saint john the Evangelist being in his banishment, by special privilege, made privy to some knowledge & feeling thereof, as well for his own comfort, as for ours, taketh in hand to describe it, by comparison of a city: affirming, that the whole city was of pure gold, Ap. 21. & 22 The description of paradise. with a great and high wall of the precious stone, 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, interlaid also with pearls and precious stones. The light of the city was the clearness and 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: and 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 (saith he) for ever & ever. 5 By this description of the most rich and precious things that this world hath, S. john would give us to understand the infinite valu, glory, and majesty of this felicity, prepared for us in heaven: though (as I have noted before) it being the princely inheritance of our Saviour Christ, Heb. 1. Mat. 13. the kingdom of his father, the eternal habitation of the holy Trinity prepared before all worlds, to set out the glory, and express the power of him that hath no end or measure, either in power or glory: we may very well think with Saint Paul, that neither tongue can declare it, nor heart imagine it. 6 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 will be. It pleased him at a certain time, The creation of Angels. to make certain creatures to serve him in his presence, and to be witnesses of his glory: and thereupon with a word, created the Angels, both for number, and * Great excellency of gifts may be ascribed unto them: but not perfection. 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 diverse 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, Dan. 1. when he saith of Angels; A thousand thousands did minister unto him (that is, unto God) & ten thousand times an hundred thousand, Psa. 113. did stand about him to assist. And for their perfection of nature, it is such (being, as the scripture saith, spirits, and like burning fire) as they far surpas all inferior creatures, in natural knowledge, power, and the like. What an infinite majesty doth this argu in the creator? 7 After this, The creation of the world, to express the power of God. when many of these Angels were fallen: it pleased God to create another creature, far inferior to this, for to * We may not well restrain the purpose of God only to this: besides that, it may be doubted likewise, by what warrant that opinion doth stand. fill up the places of such as had fallen: and thereupon 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 entertainment and trial for a time, which afterward is to be destroyed again. But yet in creating of this transitory world (which is but a cottage of his own eternal habitation) what power, what magnificence, what majesty hath he showed? What heavens, & how wonderful hath he created? What infinite stars and other lights hath he devised? What elements hath he framed? And how marvelously hath he compassed 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 hundred 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 bear off as it were a shower of rain) be so princely, so gorgeous, so magnificent, so full of majesty, 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, incomparable, and above all measure infinite. The great king Assuerus, Ester. 1. which reigned in Asia over an hundred twenty and seven provinces, to discover his power and riches to his subjects, made a feast (as the scripture saith) in his city of Susa, to all princes, states, and potentates, of his dominions, for an hundred and fourscore days together. isaiah. 25. Esay the prophet saith, that our God and Lord of hosts, will make a solemn banquet to all his people upon the hill and mount of heaven, and that an harvest banquet of fat meats, and pure wines. And this banquet shall be so solemn, Luc. 12. as the very Son of God himself chief Lord of the feast, shall be content to gird himself, and to serve in the same, as by his own words he promiseth. What manner of banquet than shall this be? How magnificent? How full of majesty? Especially seeing it hath not only to endure a hundred and fourscore 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 and 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, and Lord of lords, whose power and riches are without end, and greater than all his creatures together can conceive? How glorious a banquet shall this be then? How triumphant a joy of this festival day? O miserable and foolish children of men, that are born to so rare and singular a dignity, and yet can not be brought to consider, love, or esteem of the same! 8 Other such considerations there be to show the greatness of this felicity: as that, The pleasures and commodities of this life. if God hath given so many pleasures and 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 joy, Apo. 19 and marriage of his Son? In soliloquijs animae ad Deum. This was a most forcible consideration with good Saint Augustine, 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 multitude of herbs, & variety of plants, and by the ministry of all thy creatures. O sweet Lord what manner of things, how great, how good, and how innumerable are those which thou hast prepared in our heavenly country, where we shall see thee face to face? If thou do so great things for us in our prison: 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 & 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 marriage? Apo. 19 If our jail contain so great matters: what shall our country and kingdom do? Psal 30. O my Lord and God, thou art a great God; And great is the multitude of thy magnificence and 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. Hitherto Saint Augustine. 9 Another way to conjecture of this felicity is, How much God honoureth man. to consider the great promises which God maketh in the scriptures, to honour and glorify man in the life to come; 1. Reg. 2. Psa. 138. Whosoever shall honour me (saith God) I will glorify him. And the prophet David as it were complaineth joifullie, that God's friends were so much honoured by him. Which he might with much more cause have said, if he had lived in the new testament, and had heard that promise of Christ whereof I spoke before, that his servants should sit down and banquet, Luc. 12. and that himself would serve and 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 saith, Mat. 19 Luc. 22. that they shall sit in judgement with him: and (as Saint Paul addeth) shall be judges not only of men, but also of Angels. 1. Cor. 6. It may also be conjectured by the exceeding great honour, which God at certain times hath done to his servants, even in this life. Mat. 10. Wherein notwithstanding they are placed to be despised, and not to be honoured. What great honour was it that he did to Abraham in the sight of so many kings of the earth, as of Pharaoh, Abimelech, Gen. 12.14.20. Exod. 5.6.7.8. Melchisedech, and the like? What honour was that he did to Moses and Aaron in the face of Pharaoh and all his court, by the wonderful signs that they wrought? What excessive honour was that he did to holy joshua, josu. 10. when in the sight of all his army, he stayed the sun and moon in the midst of the firmament, at joshua his appointment, obeying therein (as the scripture saith) to the voice of a man? What honour was that he did to Esay in the sight of king Ezechias, isaiah. 38. when he made the sun to go back ten degrees in the heavens? What honour was that he did to Helias in the sight of wicked Achab, 3. Re. 17. when he yielded the heavens into 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 of Naaman the noble Syrian, 4. Reg. 5. whom he cured only by his word from the leprosy: and his bones after his death, 4. Re. 13. raised (by only touching) the 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, Acts. 5. Acts. 19 were healed from all infirmities, as Saint Luke saith? Nay (which is yet more) the very girdles and napkins of Saint Paul did the same effect; and yet more than that also, as many as came within the only shadow of Saint Peter were healed from their diseases. Act. 5. 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, john. 18. whereof notwithstanding he saith his kingdom was not: what honour shall we think he hath reserved for the world to come, 2. Tim. 4. Apoc. 4. where his kingdom shall be, and where all his servants shall be crowned as kings with him? 10 Another declaration yet of this matter is laid down by Divines for opening of the greatness of this beatitude in heaven: The three places whereto a man is appointed. 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 Coelum Empireum, which is, the place of bliss in the life to come. Now in these three places, we * It is rather a conjecture, than grounded upon any sufficient warrant, to set down so just a proportion herein. 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 second 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 prik 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 nine 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 in heaven. Nor the blindness, ignorance, & other miseries of the child in his mother's womb, are any way comparable to the blindness, ignorance, and 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. Two parts of felicity in heaven. 11 But yet to consider the thing more in particular, it is to be noted, that this glory of heaven shall have two parts: the one belonging to the soul; the other belonging to the body. That which belongeth to the soul, consisteth in the vision of God, as shall be showed after: that which belongeth to the body, That which concerneth the body. consisteth in the change and glorification of our flesh, after the general resurrection, that is, whereby this corruptible body of ours, shall put on incorruption (as Saint Paul saith) and of mortal, 1. Cor. 15. become immortal. All this flesh (I say) of ours, that now is so cumbersome, Sap. 9 Eph. 4. and greeveth 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 glorious, and most perfect to endure for ever, without mutation, and to reign with the soul, world without end. For it shall be delivered from this lumpish hevines, wherewith it is pestered in this life: from all diseases likewise and pains of this life, and from all troubles and encumbrances belonging to the same, as sin, eating, drinking, sleeping, and such like. And it shall be set in a most flourishing estate of health, never deceaveable again. So flourishing, that our Saviour Christ saith; Mat. 15. that At that day shall the just shine as the sun in the kingdom of their father. A marvellous saying of Christ, and in human sense almost incredible, that our putrefied bodies should shine and become as clear as the sun. Whereas in the contrary part, the bodies of the damned shall be as black and ugly, as filth itself. So likewise all the senses together, finding then their proper objects, in much more excellency than ever they could in this world (as shall be showed after) even every part, sense, member, & joint, shall be replenished with singular comfort, as the same shall be tormented in the damned. I will here allege Anselmus his words; for that they express lively this matter. All the glorified body (saith he) shall be filled with abundance of all kind of pleasure, the eyes, Cap. 57 the ears, the nose, the mouth, the hands, the throat, the lungs, the heart, the stomach, the back, the bones, the marrow, the entrails, themselves, and every part thereof shall be 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, Psal. 35. and made drunken with the abundance of God's house. Besides all which, it hath perpetuity; whereby it is made sure now, never to die, or alter from his felicity, according to the saying of scripture, that The just shall live for ever. Which is one of the chiefest prerogatives of a glorified body; Sap. 5. for that by this, all care and fear is taken away, all danger of hurt and noyance removed from us. That which concerneth the soul. 12 But now to come to that point 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 and perfection of happiness: yet the fountain of all is but one only thing, called by divines; Visio Dei beatifica: The sight of God that maketh us happy? Haec sola est summum bonum nostrum, saith Saint Augustine: This only sight of God, is our happiness. Aug. 1. de Tri. ca 13. Which Christ also affirmeth, when he saith to his father; This is life everlasting, john. 17. that men know the true God, and jesus Christ whom thou hast sent. Saint Paul also putteth our felicity, 1. Cor. 13. In seeing God face to face. And S. john, In seeing God, as he is. And the reason of this is, for that all the pleasures and contentations in the world, being only sparkles & parcels sent out from God: they are all contained much more perfectly and 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, than in themselves. Whereof it followeth, that whosoever is admitted to the vision and presence of God, he hath all the goodness and perfection of creatures in the world united together, and presented unto him at once. So that whatsoever delighteth either body or soul, there he enjoieth it wholly knit up together as it were in one bundle, and with the presence thereof, is ravished in all parts both of mind and body: as he cannot imagine, think, or wish for any joy whatsoever, but there he findeth it in his perfection: there he findeth all knowledge, all wisdom, all beauty, all riches, all nobility, all goodness, all delight, and whatsoever beside either deserveth love and admiration, or worketh pleasure or contentation. All the powers of the mind shall be filled with this sight, presence, & fruition of God: all the senses of our body shall be satisfied: God shall be the universal felicity of all his saints, containing in himself all particular felicities, without end, number, or measure. He shall be a glass, to our eyes; music, to our ears; honey, to our mouths; most sweet and pleasant balm, to our smell; he shall be 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 us here. Hug. lib. 4. de anima, cap. 15. In this vision of God (saith 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 without bottom. Also the causes, Knowledge. natures, beginnings, offsprings, and ends of all creatures. Psal. 35. We shall love incomparably, Love. both God (for the infinite causes of love that we see in him) and our companions as much as ourselves, for that we 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 shall be 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 greatness of joy in heaven. we shall rejoice at the felicity of every one of our companions, as much as at our own, & by that means we shall have so many distinct felicities, as we shall have distinct companions in our felicity: which being without number, it is no marvel though Christ said; Mat. 25. Go into the joy of the Lord. And not, let the Lords joy enter into 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 saith; Happy are they that live in thy house (O Lord) for they shall praise thee eternally without end. Psal. 83. 13 Of this most blessed vision of God, Tra. 4. in ep. joh. the holy father Saint Austen writeth thus; Happy are the clean of heart: Mat. 5. for they shall see God (saith 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 earthly things, of gold, of silver, of woods, of fields, of sea, of air, of sun, of moon, of stars, of Angels: for that all these things have their beauty from thence; 1. Cor. 3. We shall see him face to face (saith the Apostle) And we shall know him, as we are known. Aug. c. 36. soliloq. We shall know the power of the Father: we shall know the wisdom of the Son, 1. Cor. 13. we shall know the goodness of the holy Ghost: we shall know the indivisible nature of the most blessed Trinity. And this seeing of the face of God▪ is the joy of angels, & 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 place; 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 heaven and earth, to see him that made thee, that redeemed thee, that glorified thee. For in seeing him, thou shall 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 felicity; he is the reward of their expectation. I will be thy great reward (saith he) to Abraham. Gen. 15. O Lord, thou art great, and therefore no marvel if thou be a great reward. The sight and fruition of thee therefore is all our hire, all our reward, all our joy and felicity, that we expect: seeing thou hast said, that This is life everlasting, john. 17. to see and know thee our true God, and jesus Christ whom thou hast sent. 14 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, Cae. 35. soli loquiorum. passing all joy, and without which there is no joy, when shall I enter into thee (saith Saint Austen) when shall I enjoy thee to see my GOD that dwelleth in thee? Phil. 4. O everlasting kingdom; O kingdom 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; And everlasting joy is upon their heads, isaiah. 51. isaiah. 35. they possess joy and exultation: and all pain and sorrow is fled from them. O how glorious a kingdom is thine (O Lord) wherein all saints do reign with thee; Adorned with light, Psa. 103. Psal. 20. as with apparel; and having crowns of precious stones on their heads? O kingdom of everlasting bliss, where thou, O Lord, the hope of all saints art, and the diadem of their perpetual glory, rejoising 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 overfeared. For that they possess thee (O Lord) which art the perfection of their felicity. 15 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. A comfortable consideration. And to the end thou mayst conceive some more feeling in the matter (gentle reader) consider a little with me, what a joiful 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: and in that passage (when other men begin to fear) thou shalt lift up thy head in hope, according as Christ promiseth, for that the time of thy salvation cometh on. Luc. 21. Tell me, what a day shall that be, when thy soul, stepping forth of prison, and conducted to the tabernacle of heaven, shall be received there, with the honourable companies and troops of that place? With all those blessed spirits mentioned in scripture, Eph. 1. Colos. 1. 1. The. 1. isaiah. 6. as principalities, powers, virtues, dominations, thrones, Angels, Archangels, Cherubins, and Seraphins: also with the holy Apostles and disciples of Christ, patriarchs, Prophets, Martyrs, Innocents, Confessors, and Saints of God? All which shall triumph now at thy coronation and glorification. Luc. 15. What joy will thy soul receive in that day, when she shall be presented, in the presence of all those states, before the seat and majesty of the blessed Trinity, with * This must needs be warily taken: otherwise, with the comfort that is sought thereby, there may be danger of error also. recital and declaration of all thy good works, and travels suffered for the love and service of God? When there shall be laid down in that honourable consistory, all thy virtuous deeds, all the labours that thou hast taken in thy calling; all thy alms; all thy prayers; all thy fasting; 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 resolvest thyself to leave the service of the world, to serve God? Shalt thou not think thyself beholding to him or her, that persuaded thee unto it? Yes verily. 16 But yet (more than this) when as being so near thy passage here, The joy of security. thou shalt consider into 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 & damnation wherinto many of thy friends and acquaintance have fallen; the eternal pains of hell incurred by many, that used to laugh, and be merry with thee in the world. All which shall augment the felicity of this thy blessed estate. And now for thyself, thou mayst be secure, thou art out of all danger for ever and ever. jos. 21.22. There is no more need now of fear, of watch, of labour, or of care. Thou mayst lay down all armour now, better than the children of Israel might have done, Gen. 3. Sap. 17. when they had gotten the land of promise? For there is no more enemy to assail thee; there is no more wily serpent to beguile thee: all is peace; all is rest; all is joy; all is security. Good Saint Paul hath no more need now to labour in the ministery of the word, 1. Cor. 9 neither yet to fast, to watch, or to punish his body: Good old jerom, jerom ep. 22. ad Eust. may now cease to afflict himself both night and day, Apo. 19 for the conquering of his spiritual enemy. Thy only exercise must be now to rejoice, to triumph, to sing Halleluias' to the lamb, which hath brought thee to this felicity, and will keep thee in the same, world without end. Mat. 2. What a comfort will it be to see that lamb sitting on his seat of state? If the wise men of the east, came so far off, and so rejoiced to see him in the manger: what will it be to see him sitting in his glory? If Saint john Baptist did leap at his presence in his mother's belly: Luc. 1. what shall his presence do in this his royal and eternal kingdom? It passeth all other glory that saints have in heaven (saith Saint Austen) to be admitted to the inestimable sight of Christ his face, Serm. 37. de sanctis. and to receive the beams of glory, from the brightness 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. 17 But to go forward yet further in this consideration: imagine beside all this, Meeting with our friends in heaven. what a joy it shall be unto thy soul at that day, to meet with all her godly friends in heaven, with * There be diverse of this mind: but seeing that the knowledge of father, & mother, & such like is earthly knowledge; & all earthly knowledge shall then be abolished: I see not how it may be warranted that we shall then have remembrance or knowledge of any such; saving only as they are members of one body, and not as our father, kinsman, or friend. father, with mother, with brothers, with sisters: with wife, with husband, with master, with scholars: with neighbours, with familiars, with kindred, with acquaintance: the welcomes, the mirth, the sweet embracements that shall be there, the joy whereof (as a Cyp. lib. de mortalitate. noteth well Saint Cyprian) shall be unspeakable. Ad to this, the daily feasting, and inestimable triumph, which shall be 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 and women from day to day! To see the crowns of glory set upon their heads, and that in variety, according to the variety of their conquests. One b 2. Tim. 4. Apoc. 2.3.4. for martyrdom or confession, against the persecutor: another for chastity, against the flesh: another for poverty or humility, against the world: another for many conquests together, against the devil. There the glorious company of Apostles (saith holy Cyprian) there the number of rejoising prophets, Lib. de mortalitate. 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 almers, which have liberally fed the poor, and (keeping God's commandments) have transferred their earthly riches to the storehouse of heaven, shall receive their du 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 on the sudden from the miseries of this life, how they (I say) shall remain astonished, and as it were, beside themselves, at the sudden mutation, and excessive honour done unto them. If a poor man, A comparison. that were out of his way, wandering alone upon the mountains 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. 18 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 traveller in his greatest thirst of the summer; nor the repose of an easy bed to the wearied servant after his labour at night: as shall be 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 seeking after these joys doth proceed of the small opinion we do conceive of them. For if we made such account and estimate of this jewel, The great account that saints made of heaven. as other merchants before us (more skilful, and wiser than ourselves) have done: we would bid for it as they did, or at leastwise would not let it pass so negligently, which they sought after so carefully. The Apostle saith of Christ himself; Heb. 12. Proposito sibi gaudio sustinuit crucem: He laying before his eyes the joys of heaven, sustained the cross. A great estimation 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 that ever they have, Mat. 13. to purchase this treasure. Saint Paul of himself, what saith he? verily, Phil. 3. that He esteemed all the world as dung: in respect of the purchasing of this jewel. Saint Paul's scholar Ignatius, jerom in catalogo. what biddeth he? Hear his 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. Ser. 31. de sanctis. Saint Austen 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, 1. Cor. 1. judged folly by God, and of the wisdom of God, judged folly by the world? Oh children of men (saith the prophet) why do ye love vanity, 2. and 3. 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, and be your ruin and eternal perdition? 19 But now to draw towards an end in this matter (though there be no end in the thing itself) let the Christian consider whereto he is born, and whereof he is in possibility, if he wil Whereto a Christian is born by baptism. He is born heir apparent to the kingdom of heaven, a kingdom without end, Gal. 3. & 4. Eph. 1. & 5. Colos. 3. Titus. 3. Rom. 8. jaco. 2. Heb. 19 a kingdom without measure, a kingdom of bliss, the kingdom of God himself: he is born to be joint heir with jesus Christ the Son of God, to reign with him: to triumph with him: to sit in judgement of majesty with him: to judge the very Angels of heaven with him. What more glory can be thought upon, except it were to become God himself? All the joys, all the riches, all the glory, 1. Pe. 1.3. 2. Pet. 3. Apo. 1. Mat. 19 Luc. 22. 1. Cor. 6. that heaven containeth shall be powered out upon him. And to make this honour yet more, the glorious lamb that sitteth on the throne of majesty, with his eyes like fire, his feet like burning copper, and all his face more shining than precious stone: from whose seat there proceedeth thunder and lightning without end: and at whose feet the four & twenty elders lay down their crowns: Ap. 1. & 4. Luc. 12. this lamb (I say) shall rise and honour him with his own service. Who will not esteem of this royal inheritance? Especially seeing that now we have so good opportunity to the obtaining thereof, by the benefit of our redemption, and grace purchased to us therein. 20 Tell me now (gentle reader) 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; Apo. 3. Suadeo tibi emere a me aurum ignitum probatum, ut locuples fias (saith Christ) I counsel thee to buy pure & tried gold of me, to the end thou mayst be rich. Why wilt thou not follow this counsel (dear brother) especially of a merchant that meaneth not to deceive thee? Nothing greeveth this our Saviour more, than that men will seek with such pains to buy straw in Egypt, Exod. 5. 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 much price liquor out of the very fountain itself. jere. 2. Apo. 21. There is not the wickedest man in the world; but taketh more travel in gaining of hell (as after shall be showed) than the most painful servant of God in obtaining of heaven. 21 Fellow thou not their folly then (dear brother) for thou shalt see them suffer grievously for it one day, The vanity of worldly men. 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, ad pieces and patches of ground together: let them hunt after honours, and build castles in the air: the day will come (if thou believe Christ himself) wherein thou shalt have small cause to envy their felicity. Luc. 6. Luc. 12. Mat. 26. If they talk basely of the glory and riches of saints in heaven, not esteeming them indeed, in respect of their own, or contemning them, for that carnal pleasures are not reckoned therein: make little account of their words, 1. Cor. 2. Ep. jud. A similitude. for that The sensual man understandeth not the things which are of God. If horses were promised by their masters, a good banquet, they could imagine nothing else but provender and water, to be their best cheer, for that they have no knowledge of daintier 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 thee often, we must confess still, with Saint Paul, 1. Cor. 2. that no human heart can conceive the least part thereof: for which cause, also it is not unlike, 2. Co. 12. that Saint Paul himself was forbidden to utter the things which he had seen and heard, in his miraculous assumption unto the third heaven. 22 To conclude then, this game & goal is set up for them that will run, as Saint Paul noteth: 1. Cor. 6. Phil. 3. 2. Ti. 2.1. Titus. 6. Heb. 12. Mat. 7.19.25. and no man is crowned in this glory, but such only as will fight, as the same Apostle teacheth. It is not every one that saith to Christ Lord Lord, that shall enter into the kingdom of heaven: but they only which 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; Rom. 8. Mat. 11. Mat. 7. and 19 john. 14. Luc. 14. but such only, as shall be content to suffer with Christ. Thou art therefore to sit down, and consider according to thy saviours counsel, what thou wilt do, whether thou have so much spiritual money, 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 suffering with Christ (if it be rather to be called pains than pleasure) that so thou mayst reign with him in his kingdom. This is the question, this is the very whole issue of the matter, & hitherto hath appertained whatsoever 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, and the other) shouldest finally resolve what thou wouldst do, and not to pass over thy time in careless negligence, as many do, never spying their own error, until it be too late to amend it. 23 For the love of God then (dear brother) and for the love thou bearest to thine own soul, shake off this dangerous security, which flesh and blood is wont to lul men in: and make some earnest resolution, for looking to thy soul for the life to come. Remember often that worthy sentence; Hoc momentum, A saying to be remembered. 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. 24 I might have alleged here infinite other reasons and considerations to move men unto this resolution, whereof I have talked: and surely no measure of volume were sufficient to contain so much as might be said in this matter. For that all the creatures under heaven, yea and in heaven itself, as also in hell: all (I say) from the first to the last, are arguments and persuasions 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 resolution: and, that all is vanity; all is folly; all is iniquity; all is misery, beside the only service of our maker and redeemer. But yet notwithstanding (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 cannot 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 salvation. Our Lord God and Saviour jesus Christ, which was content to pay his own blood for the purchasing of this notable 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 BOOK. CHAP. I. Of impediments that let men from this resolution: and first, of the difficulty or hardness, which seemeth to many to be in virtuous life. NOtwithstanding all the reasons and considerations before set down, for inducing men to this necessary resolution of serving God: there want not many Christians abroad in the world, Ep. jud. Rom. 1. whose hearts either entangled with the pleasures of this life, or 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 & contemn, Pro. 18. and 20. Psa. 140. but also do seek excuses for their sloth and wickedness, and do allege reasons to their own perdition. Reasons I call them, according to the common phrase, though indeed there be no one thing more against reason, than that a man should become enemy to his own soul, Tob. 12. Pro. 29. as the scripture affirmeth obstinate sinners to be. But yet (as I say) they have their excuses: and the first and principal of all is, that virtuous life is painful and hard, and therefore they cannot endure to follow the same: especially such as have been brought up delicately, & 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 conversion, for which cause it is fully to be answered in this place. 2 First then supposing that the way of virtue were so hard indeed, as the enemy maketh it seem: yet might I well say with Saint john Chrysostom, that seeing the reward is so great, and infinite, Lib. de compunct. cordis. as now we have declared: no labour should seem great for obtaining of the same. Hom. 16. ex So. Again, I might say with holy S. Austen; That seeing we take daily so great pain in this world, for avoiding of small inconveniences, as of sickness, imprisonments, 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 Saint Paul used, Rom. 8. when he said; The sufferings of this life are not worthy of the glory which shall be revealed in the next. The second Saint Peter used, when he said; 2. Pet. 2. Seeing the heavens must be dissolved, and Christ come to 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 travel ought to seem hard or great unto us, to the end we might avoid the terror of that day. Saint Austen asketh this question: what we think the rich glutton in hell would do, Luc. 16. if he were now in this life again? Would he take pains or no? Would he not 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 trodden his path before us: in respect of all which, we ought to make no bones at so little pains and labour, if it were true that God's service were so travelsome as many do esteem it. 3 But now in very deed the matter is nothing so, The way of virtue is not hard. and this is but a subtle deceit of the enemy for our discouragement. The testimony of Christ himself is clear in this point; Mat. 12. jugum meum suave est, & onus meum leve: My yoke is sweet, and my burden light. And the dearly beloved disciple Saint john, who had best cause to know his masters secret herein, saith plainly; Mandata eius gravia non sunt: His commandments are not grievous. What is the cause then, 1. joh. 5. why so many men do conceive such a difficulty in this matter? Surely, The cause of pretended difficulty. one cause is (beside the subtlety of the devil, which is the chiefest) 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. Ibidem. They cry with Saint Paul, that They find a law in their members repugning to the law 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 Saint Paul; That the grace of God, by jesus Christ, shall deliver them from the same. 2. Cor. 12. They remember not the comfortable saying of Christ to Saint Paul, in his greatest temptations; Sufficit tibi gratia mea: My grace is sufficient to strengthen thee against them al. 4. Reg. 6. These men do as Helizeus his disciple did, who casting his eyes only upon his enemies, that is, upon the huge army of the Syrians ready to assault him, thought himself lost, and impossible 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, and then he well perceived that his part was the stronger. The force of grace, for the easing of virtuous life. 4 So these men, beholding only our miseries and infirmities of nature, whereby daily temptations do rise against us: do account the battle painful, and the victory impossible, having not tasted indeed, 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. Saint 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 in all these combats, Rom. 8. 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: and all this upon the confidence of spiritual aid from Christ, Phil. 4. whereby he sticketh not to avouch; That he could do all things. David also had proved the force of this assistance, who said; I did run the way of thy commandments, Psa. 118. 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 God's 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 God's help, are able to do nothing, but with the aid thereof, are able to do whatsoever he now requireth of us. 5 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 world. Psa. 118. And in another place; Psal. 18. That they were more pleasant and to be desired, than gold or precious stone, and more sweeter than honey, or the honey comb? By which words he yieldeth to virtuous life, not only du estimation above all treasures in the world; but also pleasure, delight, and sweetness: thereby to confound all those that abandon and forsake the same, upon idle, pretenced, and feigned difficulties. joh. 10. Rom. 5. Heb. 6. And if David could say thus 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 saith? And thou poor Christian which deceivest thyself with this imagination: tell me, why came Christ into this world? Why laboured he, and why 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 this word Gospel or good tidings? What meaneth the word grace, and mercy brought with him? What importeth the comfortable name of jesus? Mat. 1. 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 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 ways should be made strait, isaiah. 40. isaiah. 11. & vide jer. ibid. and hard ways plain? Was not this the cause why he endued his church with so many blessed gifts of the holy Ghost, Amb. lib. 1. de sp. 5. c. 20. and with diverse special graces, to make the yoke of his service sweet; the exercise of good life, easy; Mat. 5. Luc. 6. Acts. 4. 2. Cor. 4. the walking in his commandments, pleasant; in such sort, as men might now sing in tribulations; have confidence in perils; security in afflictions; and assurance of victory in all temptations? Is not this the beginning, middle, & end of the Gospel? Were not these the promises of the prophets; the tidings of the Evangelists; the preachings of the Apostles; the doctrine, belief, isaiah. 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 Christianity? 6 And this grace is of such efficacy and force in the soul where it entereth, Of the force of grace. that it altereth the whole state thereof: making those things clear, which were obscure before; those things easy, which were hard and 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, saith in the person of God; I will give unto them a new heart, and will put a new spirit in their bowels, Eze. 11. and 36. that they may walk in my precepts, and keep my commandments. Can any thing in the world be spoken more plainly? Now for mortifying and conquering of our passions, which by rebellion do make the way of God's commandments unpleasant. Saint Paul testifieth clearly, that abundant grace is given to us also by the death of Christ, to do the same: Rom. 6. for he saith; This we know that our 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 Saint 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 us in that sacrifice, So proveth S. Aust. li. 2. de pecca. merit. cap. 6. in some good measure resist and conquer this appetite, being freed so much as we are, from the servitude of sin. And this is that noble and entire victory (in this world begun, & to be finished in the world to come) which GOD promised so long ago to every Christian soul by the means of Christ, when he said: isaiah. 41. Be not afraid, 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 shall be confounded and put to shame: thou shalt seek thy rebels, and shalt not find them: they shall be as though they were not, for that I am thy Lord and God. 7 Lo here a full victory promised upon our rebels, by the help of the right hand of God's just man, that is upon our disordinate passions, by the aid of grace from 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 shall be as though they were not. Whereby is signified, that they shall not hinder us of our salvation, but rather advance and further the same. For as wild beasts, which of nature are fierce, A similitude. and would rather hurt than profit mankind; being mastered and tamed, become very commodious and necessary for our uses: so these rebellious passions of ours, which of themselves would utterly overthrow us, being once subdued and mortified by the grace of God, do stand us in singular stead to the practice and exercise of all kind of virtues: The use of passions moderated. as * A special point to be considered, for the rectifying of one point of philosophy: which is; that the soul doth follow the temperature of the body. And this do they hold, for that by experience it is commonly seen, that the disposition of men is such, as the nature of their complexion doth seem to import. For commonly those that are sanguine, are pleasant; those that are flegmatik, slow; those that are cholerik, earnest; and those that are melancholy, solitary: and such like. And yet the truth is, that the soul doth not follow, but rather doth use such temperature as the body hath: & that very well, and to good use, if the soul be good; but otherwise abuseth it ill. For the complexions are indifferent: neither good, nor ill of themselves; but as they are used. But because that most men's souls are ill (as we are all by original corruption) therefore do most men abuse their complexions to ill: as blood, to wantonness; fleam, to slought; choler, to anger; and melancholy, to secret practices of deceit, or naughtiness. Whereas notwithstanding, those souls that are good, do use them well: as blood, to be valiant, and cheerful in goodness; fleam, to moderate their affections with sobriety; choler, to be earnest in the glory of God; and melancholy, to study and contemplation. Which point notwithstanding might easily be pardoned to philosophers (that hold many things else as wrong as it) but that this one point of error with them, is the cause of some others besides in weighty matter. For out of this have some of our Divines taken their opinion, that the fountain of sin is originally in the body, and from it derived to the soul: and were the rather induced to think that the blessed Virgin was herself also conceived without sin, for that otherwise they did not so plainly see, how Christ taking flesh of her, should have the same in himself without stain of sin. And of themselves there be that have doubted of the immortality of the soul, for that supposing the soul to hang upon the temperature of the body, they did not see how it could be immortal, when as the temperature and body itself are known to be mortal. choler or anger, to the inkindeling of zeal; hatred, to the pursuing of sin: an 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 it self, 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 glory, & crown in the life to come: as Saint Paul affirmed of himself, 2. Tim. 4. and confirmed to all others, by his example. 8 Now then let the slothful Christian go Put his hands under his girdle, Prou. 26. as the scripture saith: and say; There is a lion in the way, Prou. 20. and a lioness in the path ready to devour him, that he dare not go forth of the doors. Let him say; It is cold, and therefore he dareth not go to plow. Prou. 24. Let him say; It is uneasy to labour, & therforè he cannot purge his vineyard of nettles and thistles, nor build any wall about the same. That is, let him say his passions are strong, and therefore he can not conquer them: his body is delicate, & therefore he dare not put it to travel: the way of virtuous life is hard and uneasy, and therefore he cannot apply himself thereunto. Let him say all this, and much more, which idle and slothful 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, & an excuse most dishonourable and detractorie to the force of Christ his grace, purchased us by his bitter passion: Mat. 11. that now his yoke should be unpleasant, seeing he hath made it sweet: that now his burden should be heavy, seeing he hath made it light: 1. joh. 5. john. 8. that now his commandments should be grievous, seeing the holy Ghost affirmeth the contrary: that now we should be in servitude of our passions, seeing he hath by his grace delivered us, and made us truly free. Rom. 7. If God be with us, Rom. 8. Ps. 26.27. who will be against us (saith the Apostle.) God is my helper and defender (saith holy David) whom shall I fear, or at whom shall I tremble? If whole armies should rise against me: yet will I always hope to have the victory. And what is the reason? For that thou art with me (O Lord) thou fightest on my side: Psal. 22. 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, & the devil, should rise against me at once: and I shall not only have the victory, but also shall have it easily, & with pleasure and delight. For so much signifieth Saint john, in that (having said that the commandments of Christ are not grievous) he inferreth presently, 1. joh. 5. as the cause thereof; Quoniam omne quod natum est ex deo vincit mundum: For that all which is born of God, conquereth the world. That is, this grace & 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. 9 But it may be you will say Christ himself confesseth it to be a yoke and a burden: how then can it be so pleasant & easy as you make it. I answer, that Christ addeth, that it is a sweet yoke, & a light burden. Whereby your objection is taken away: and also is signified further, that there is a burden which greeveth 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, Psal. 118. as saith the prophet. And why so? 1 We draw with Christ. Because we draw therein, with a sweet companion, we draw with Christ: that is, his grace at one end, and our * The regenerate have an indevor framed in them by grace: but otherwise the natural children of Adam have none such of themselves but only to evil. endeavour at the other. And because when a great ox and a little do draw together, the weight lieth all upon the greater ox his nek, for that he beareth up quite the yoke from the other: thereof it cometh, that we drawing in this yoke with Christ, which is greater than we are: he lighteneth us of the whole burden, and only requireth that we should go on with him comfortably, and not refuse to enter under the yoke with him, for that the pain shall be his, and the pleasure ours. This he signifieth expressly, when he saith; Come you to me all that labour and are heavy laden, and I will refresh you. Here you see that he moveth us to this yoke, only thereby to refresh and disburden us: Mat. 11. to disburden us (I say) and to refresh us: and not any way to load or agreeve us: to disburden us of the heavy loadings and yokes of this world: as from 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 wickedness; and hell fire itself. From all these burdens and miserable yokes, Christ would deliver us, by covering our neks only with his yoke and burden, so lightened and sweetened by his holy grace, as the bearing thereof is not travelsome, but most easy, pleasant, and comfortable, as hath been showed. 2 Love maketh the way pleasant. 10 Another cause why this yoke is so sweet, this burden so light, and this way of God's 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, and how it maketh easy the very greatest pains that are in this world. The force of love. What maketh the mother to take such pains in the bringing up of her child, but only love? What causeth the wife to sit so attentive at the bedside 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? Ser. 9 de verbis Domini. Saint Austen doth prosecute this point at large by many other examples: as of merchants, that refuse no adventure of sea, for love of gain: of hunters, that refuse no season of evil weather, for love of game: of soldiers, that refuse no danger of death, for love of the 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, and indeed 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? 11 This extreme love was the cause, The love of Christ to his saints: and of his saints to him. why all the pains and afflictions which Christ suffered for us, seemed nothing unto him. And this love also was the cause, why all the travels and torments, which many Christians have suffered for Christ, seemed nothing unto them. Imprisonments, torments, loss of honour, goods, & life, seemed trifles to diverse servants of God, in respect of this burning love. This love drove many 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, Euseb. li. 6. cap. 34. being brought to the fire to be burned for Christ, to slip out of the hands of such as led her, and joifully to run into the fire of herself. This love moved Ignatius, jerom in catalogo. the ancient martyr to say (being condemned to beasts, and fearing lest they would refuse his body, as they had done of diverse 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. 12 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: Psa. 6. & 18. Matt. 11. 1. john. 5. and much more the laws and commandments of God, which in themselves are most just, reasonable, holy, and easy. Da amantem (saith Saint Austen, speaking of this matter) et sentit quod dico: Tract. 26. in johan. Si autem frigido loquor, nescit quid loquar: Give me a man that is in love with God, & 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 surest cause of keeping the same: for want whereof in the world, the world keepeth them not, as there he showeth. If you love me, john. 14. keep my commandments, saith 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 commandments. In which last words, Mark this observation. is to be noted, that to the lover he saith His commandment in the * But a little before he useth the plural number in that case also. viz. joh. 14.15. singular number, Rom. 13. for that to such an one all his commandments are but one commandment, according to the saying of Saint Paul; That love is the fullness of the law: for that it comprehendeth al. But to him that loveth not, Christ saith his commandments in the plural number: signifying thereby, that they are both many, and heavy to him: for that he wanteth love, which should make them easy. Which Saint john also expresseth, when he saith; This is the love of God, when we keep his commandments, 1. joh. 5. 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 mayst guess, whether the love of God be in thee, or no. 13 And these are two means now, whereby the virtuous life of good men is made easy in this world. There follow diverse others, 3 Peculiar light of understanding to the end that these negligent excusers may see, how unjust and untru 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 after the former, is a certain special and peculiar light of understanding, pertaining to the just, and called in scripture; Prou. 9 Prudentia sanctorum: the wisdom of saints; which is nothing else, 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, and things necessary thereunto. Of which the prophet David meant, when he said; Notas mihi fecisti vias vitae: Psal. 16. Thou hast made the ways of life known to me. Also when he said of himself; Super senes intellexi: Psa. 118. I have understood more than old men. And again in another place; Incerta & occulta sapientiae tuae manifestasti mihi: Psal. 50. Thou hast opened to me the unknown and hidden secrets of thy wisdom. This is that light wherewith Saint john saith, john. 1. that Christ lighteneth his servants: as also that unction of the holy Ghost, which the same Apostle teacheth to be given to the godly, 1. joh. 2. to instruct them in all things behooveful 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: jer. 31. as also the instruction of men immediately from God himself, isaiah. 54. promised by the prophet Esay. And finally, this is that sovereign understanding in the law, commandments, and justifications of God, which holy David so much desired, & so often demanded in that most divine psalm, which beginneth; Psa. 118. Blessed are the unspotted in the way: that is, in this life. 14 By this light of understanding, and supernatural knowledge and feeling from the holy Ghost, in spiritual things, the virtuous are greatly helped in the way of righteousness, for that they are made able to discern for their own direction in matters that occur, according to the saying of S. Paul; Spiritualis omnia judicat: 1. Cor. 2. A spiritual man judgeth 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 greatly 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 were 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. 1. Cor. 2. Saint Paul saith in the place before alleged, that they cannot conceive any spiritual knowledge: is not this a great darkness? Again, the prophet Esay describeth their state further, when he saith in the person of the wicked; We have groped like blind men after the walls, isaiah. 65. & have stumbled at midday, even as if it had been in darkness. And in another place the scripture describeth the same, yet more effectuously, with the painfulness 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 wearied out in the way of iniquity and 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. 15 Another principal matter, 4 Internal consolation. which maketh the way of vertu easy and pleasant to them that walk therein, is a certain hidden and secret consolation, which GOD poureth into 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 himself calleth it; Hidden manna, Apoc. 2. known only to them that receive it. And the prophet saith of it; Great is the multitude of thy sweetness (O Lord) which thou hast hidden for them that fear thee. Psal. 30. And again in another place; Psal. 67. Thou shalt lay aside (O Lord) a special chosen rain or dew for thine inheritance. And another prophet saith in the person of God, talking of the devout soul that serveth him; I will lead her aside into a wilderness; Osee. 2. and there I will talk unto her 〈◊〉. By all which words of Wilderness, separating, choice 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 words of David, who, talking of this celestial wine, attributeth to it such force, Ps. 35. & 64. 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 Saint Peter, having drunk a little of it upon the mount Thabor, Mat. 17. Mark. 9 Luc. 9 Psal. 35. forgot himself presently, and talked as a man distracted, of building tabernacles there, and resting in that place for ever. This is that Torrens voluptatis, that sweet stream of pleasure, as the prophet calleth it, isaiah. 29. which coming from the mountains of heaven, watereth (by secret ways and passages) the hearts and spirits of the godly, & 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 wares, A similitude. are content to let you see and handle, and sometimes also to taste the same thereby to induce you to buy: so God almighty, Apoc. 3. willing (as it were) to sell us the joys of heaven, is content to impart a certain taste before hand to such as he seethe are willing to buy: thereby to make them come off roundly with the price, and not to stik in paying 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 tabernacles of the just. And again; Blessed is that people that knoweth jubilation: Psa. 117. that is, that hath experienced this extreme joy & pleasure of internal consolation. S. Paul had tasted it when he wrote these words, amidst all his labours for Christ; I am filled with consolation, I overflow or exceedingly abound in all joy, 2. Cor. 7. amidst 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 wouldst give the whole world to have another of the same, or at the leastwise, not to lose that one again. The way to come to spiritual consolation. 16 But thou wilt ask me? Why 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 only. Psal. 67. This is wine of Gods own seller, Cant. 1. laid up for his spouse; As the Canticle declareth. That is, for the devout soul dedicated unto God's service. This is a teat of comfort, only for the child to suk, and fill himself withal, isaiah. 66. as the prophet Esay testifieth. The soul that is drowned in sin and pleasures of the world, cannot be partaker of this benefit: neither the heart replenished with carnal cares and cogitations. For as God's Ark, and the idol Dagon could not stand together upon one altar: 1. Reg. 5. joh. 8.14.15.16. 1. joh. 2. Exo. 16. so cannot Christ and the world stand together in one heart. God sent not the pleasant Manna unto the people of Israel, as long as their flower & chibals 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 indeed to serve God, and 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, Exod. 2. to the hills of Madian, before God appeared unto him: and so must thy soul go out of worldly vanity, before she can look for these consolations. But thou shalt no sooner offer thyself thoroughly to God's service, than thou shalt find entertainment above thy expectation. For that his love is more tender indeed upon them that come newly to this service, than upon those which have served him of old: as he showeth plainly by the parable of the prodigal son: Luc. 15. whom he cherished with much more dalliance and good cheer, Beginners chiefly cherished with spiritual consolation. than he did the elder brother, which had served him of long time. And the causes hereof are two: the one, for the joy of the new gotten servant, as is expressed by Saint Luke 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 manifestly in these words; Exo. 13. When Pharaoh had let go the people of Israel out of Egypt; God brought them not by the country of the Philistines, which was the nearest way, thinking with himself that it might repent them if they should see wars, straightway rise against them, and so should return into Egypt again. Upon which two causes thou mayst assure thyself of singular consolations and comforts in the service of God (if thou wouldst resolve thyself thereunto) as all other men have found before thee: and by reason thereof have proved the way not hard, Mat. 11. as worldly men imagine it; but most easy, pleasant, and comfortable, as Christ hath promised. 5 The quiet of conscience. 17 After this privilege of internal consolation ensueth another, making the service of God pleasant, which is the testimony of a good conscience, whereof Saint Paul made so great account, as he called it His glory. And the holy Ghost saith of it further, 2. Cor. 1. by the mouth of the wise man; Pro. 15. Secura mens quasi iuge convivium: A secure mind, or a good conscience is a perpetual feast. Of which we may infer, that the virtuous man having always this secure mind, and peace of conscience, liveth always 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 within itself: as we read that Cain was, Gen. 4. 1. Mac. 6. Matt. 27. Acts. 1. Mark. 9 having killed his brother Abel; and Antiochus, for his wickedness done to jerusalem; and judas for his treason against his master: and Christ signifieth it generally of all naughty men, when he saith; that They have a worm which gnaweth their conscience within. The reason whereof the scripture openeth in another place, Sap. 7. when it saith; All wickedness is full of fear, giving testimony of damnation against itself: & therefore a troubled conscience always suspecteth cruel matters. That is, suspecteth cruel things to be imminent over itself, as it maketh account to have deserved. But yet further, above all other, holy job most lively setteth forth this miserable state of wicked men, in these words; A wicked man is proved all the days of his life, job. 15. though the time be uncertain how long he shall play the tyrant: the sound of terror is always in his ears, The trouble of an evil conscience. and although it 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 environeth him, even as a king is environed with soldiers, when he goeth to war. 18 Is not this a marvellous 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 within his own heart? What fears, what anguishs are here touched? S. Chrysostom discourseth notably upon this point; Hom. 8. ad Pop. Antiocheman. Such is the custom of sinners (saith he) that they suspect all things; 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 it self, 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, & the just man's liberty; Prou. 28. The wicked man flieth, though no man pursu him (saith the scripture.) Why doth he fly if no man do pursu him? For that he hath within his conscience an accuser pursuing him, whom always he carrieth about him. And as he cannot fly from himself; so can he not fly from his accuser within his conscience: but wheresoever he goeth, he is pursued & whipped by the same, and his wound incurable. But the just man is nothing so; Prou. 28. The just man (saith Solomon) is as confident as a lion. Hitherto are the words of Saint Chrysostom. 6 The hope of virtuous men. 19 Whereby, as also by the scriptures alleged, we take notice yet of another 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, jacob. 1. & adversities, most joifully, as S. james signifieth. By this we say with Saint Paul; We do glory in our tribulations, Rom. 5. knowing that tribulation worketh patience; and patience, proof; and proof, hope; which confoundeth us not. This is our most strong and mighty comfort, this is our sure anchor in all tempestuous times, as Saint Paul saith; Heb. 6. We have a most strong solace (saith he) which do fly unto the hope proposed, to lay hands on the same; which hope, we hold as a sure and firm armour of our soul. This is that noble Galea salutis, Eph. 6. 1. The. 1. the headpiece of salvation, as the same apostle calleth it, which beareth off 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 saith calmly with the prophet; My trust is in God, Psal. 55. and therefore I fear not what flesh can do unto me. Nay, further with holy job amidst all his miseries, he saith; job. 13. 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. 20 But now as the holy Ghost saith; Psal. 1. Non sic impij, non sic. The wicked cannot say this: they have no part in this confidence, no interest in this consolation; Quia spes impiorum peribit. Saith the scripture; Pro. 10. The hope of wicked men is vain, and shall perish. And again; Pro. 11. Praestolatio impiorum furor: The expectation of wicked men is fury. And yet further; Spes impiorum abhominatio animae: The hope of wicked men is abomination, job. 11. and not a comfort unto their soul. 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, and in their riches; in their strength; friends and authority; and finally in the Deceiving arm of man. Even as the prophet expresseth in their person, jere. 17. when he saith; isaiah. 28. We have put a lie for our hope. That is, we have put our hope in things transitory, which have deceived us; & this is yet more expressed by the scripture, Sap. 5. saying; The hope of wicked men is as chaff, which the wind bloweth away, and as a bubble of water which a storm disperseth: & as a smoke, which the wind bloweth abroad: and as the remembrance of a guest that stayeth but one day in his In. By all which metaphors, the holy Ghost expresseth unto us, both the vanity of the things, wherein indeed 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. Isai. 30. and 36. 21 This is that also which God meaneth, when he so stormeth and thundereth against those which go into Egypt for help, and do 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 all those, which put their chief confidence in worldly helps: jer. 17 48. as all wicked men do, whatsoever they dissemble in words to the contrary. For which cause also of dissimulation, they are called hypocrites by job: for whereas the wise man saith; The hope of wicked men shall perish. job saith; Pro. 10 job. 8. The hope of hypocrites shall perish. Calling wicked men hypocrites, for that they say, they put their hope in God, whereas indeed they 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 to, in his afflictions? 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 of his knees, and ask his aid? Doth he refer it wholly and principally to his honour? If he do not: how 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 saith) for this man to affirm that his confidence is in God: whereas indeed, 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 come, Matt. 7. and floods descend, and winds blow, and all together shall rush upon the house (which shall be at the hour of death) then shall this house fall, and the fall of it shall be great. Great, for the change that 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 indeed they put it not in God, but in the world. Wicked men cannot hope in God. 22 The second reason is, for that albeit they should put their hope in God (yet living 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 kinds of faith recounted in scripture (the one a dead faith without good works, that is which, believeth all you say of Christ, jaco. 2. Matt. 7. 1. Co. 13. and 15. Rom. 1. Gal. 3. Eph. 2. but yet observeth not his commandments; the other, a lively, a justifying faith, which believeth not only, but also worketh by charity, as Saint Paul's words are. So are there two hopes following these two faiths: the one of the good, proceeding of a good conscience, whereof I have spoken before; the other of the wicked, resting in a guilty conscience, which is indeed no true hope, but rather presumption. This Saint john proveth plainly, 1. joh. 3. when he saith; 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; Whensoever we ask we shall receive of him, for that we keep his commandments, & do those things which are pleasing in his sight. The same confirmeth Saint Paul, when he saith, 1. Tim. 1. that The end of God's commandments is charity from a pure heart, and a good conscience. Which words, Saint Austen expounding in diverse words, and in diverse places of his works, proveth at large, that without a good conscience, there is no true hope that can be conceived. Saint Austen lib. de doct. Chr. cap. 37. Saint Paul (saith he) addeth (from a good conscience) Because of hope: for he which hath the scruple of an evil conscience, despaireth to attain that which he believeth. And again; Saint Austen in prefat. Psa. 31. Every man's hope is in his own conscience, according as he feeleth himself to love God. And again, in another book, the apostle putteth a good conscience for hope: for he only hopeth which hath a good conscience: and he whom the guilt of an evil conscience doth prick, retireth back from hope, & hopeth nothing but his own damnation. I might here repeat a great many more privileges and prerogatives of a virtuous life, 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 by) two or three of the other points of the most principal: which notwithstanding would require large discourses to declare the same, according to their dignities. 7 Liberty of the soul. And the first is the inestimable privilege of liberty and freedom, which the virtuous do enjoy above the wicked, according as Christ promiseth in these words. If you abide in my commandments, john. 8. you shall be my scholars indeed, and you shall know the truth, and the truth shall set your free. Which words Saint Paul as it were expounding, 2. Cor. 3. saith; Where the spirit of the Lord is, there is freedom. And this freedom is meant, from the tyranny and thraldom of our corrupt sensuality & concupiscence, whereunto 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, An example to express the bondage of wicked men to their sensuality. beautiful, & noble gentlewoman adorned with all gifts and graces, which may be devised to be in a woman: and yet notwithstanding, should be so sotted and entangled with the love of some soul and dishonest beggar, or servile maid of his house, as for her sake to abandon the company and friendship of the said wife: to spend his time in dalliance and service of his 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 her bek: yea, and to compel his said wife to do the same: would you not think this man's life miserable and most servile? And yet surely, the servitude whereof we talk, is far greater, and more intolerable than this. For no woman or other creature in the world, is, or can be of that beauty or nobility, as the grace of God's spirit 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 enemy, 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 the good motions of God's spirit to give place at every bek & commandment of this new mistress For wherefore do they labour? Wherefore do they watch? 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? 23 And if you will see indeed how cruel and pitiful this servitude is: The misery of a man ruled by sensuality. consider but some particular examples thereof. Take a man whom she overruleth in any passion: as for example, in the lust of the flesh, and what pains taketh he for her? How doth he labour, how doth he sweat in this servitude? How mighty & strong doth he feel her tyranny? Remember the strength of Samson, the wisdom of Solomon, 2. Re. 11. jud. 14. the sanctity of David overthrown by this tyranny. 3. Re. 11. jupiter, Mars, and Hercules, who for their valiant acts otherwise were accounted gods of the paynim: 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 disloyal wife, who, though she know that by committing adultery, she runneth into a thousand dangers 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, and finally the ruin and peril of body and soul) yet to satisfy this tyrant, she will venture to commit the sin, notwithstanding any dangers or perils whatsoever. 24 Neither is it only in this one point of carnal lust, but in all other, wherein a man is in servitude to this tyrant, An ambitious man. and her passions. Look upon an ambitious or vain glorious 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 pursu a little feather flying 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 stowpeth; 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 company keeping; his suits of apparel; his house; his table; his horses; his servants; his talk; his behaviour; his jests; his looks; and his very going in the street. 25 In like wise he that serveth his lady in passion of covetousness: A covetous man. what a miserable slavery doth he abide? His heart being so walled in prison with money, as he must only think thereof, talk thereof, dream thereof, and imagine only new ways to get the same, & 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 rowing 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 Turk, 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, hear, or think any thing, but the service of the same? Was there ever servitude so great as this? Doth not Christ say truly, john. 8. Rom. 6. 2. Pet. 2. now; Qui facit peccatum servus est peccati: He that doth sin, is a slave unto sin? Doth not S. Peter say well; A quo quis superatus est, huius & servus est: A man is slave to that, whereof he is conquered. 26 From this slavery then are the virtuous delivered, by the power of Christ, and his assistance: insomuch, as they rule over their passions in sensuality, and are not ruled thereby. This God promised by the prophet Ezechiel, saying; Eze. 34. And they shall know, that I am their Lord, when I shall break the chains of their yoke, and shall deliver them from the power of those that overruled them before. And this benefit holy David acknowledged in himself, when he used these most effectuous words to God; O Lord, I am thy servant, Psal. 90. I am thy servant, and the child of thy handmaid: thou hast broken my bonds, and I will sacrifice to thee a sacrifice of praise. This benefit also acknowledgeth Saint Paul, when he saith; that Our oldman was crucified, Rom. 6. to the end 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 children of God. Peace of mind. 27 After this privilege of freedom followeth another of no less importance than this, and that is, a certain heavenly peace, and tranquility of mind, according to the saying of the prophet; Factus est in pace locus eius: His place is made in peace. Psal. 75. 〈…〉 And in another place; Pax multa diligentibus legem tuam: There is great peace to them which love thy law. And on the contrary side, the prophet Esay repeateth this sentence often from God; Esa. 48.57. Non est pax impijs dicit Dominus: The Lord saith; There is no peace unto the wicked. And another 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 the greatest force of their said passions, do pass on their life most sweetly and calmly, under the guide of his spirit, without any perturbations that much trouble them, in the greatest occurrents of this life. But the wicked men, Rom. 11. not having mortified the said passions, are tossed and troubled with the same, as with vehement and contrary winds. And therefore their state and condition is compared by Esay to a tempestuous sea, isaiah. 57 that never is quiet: and by Saint james, to a city or country, jaco. 3. where the inhabitants are at war and sedition among themselves. And the causes hereof are two: first, for that the passions of concupiscence, Two causes of disquietness in wicked men. being many and almost infinite in number, do lust after infinite things, and are never satisfied, but are like those bloodsuckers which the wise man speaketh of, that cry always Give, give, and never ho. As for example: Pro. 30. when is the ambitious man satisfied with honour? Or the incontinent man, with carnality? Or the covetous man with money? Never truly: and therefore, as that mother cannot but be greatly afflicted, which should have many children crying at once for meat, she having no bread at all to break unto them: so the wicked man, being greedily called upon, 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. 28 Another cause of vexation is, for that these passions of disordinate concupiscence, be oftentimes on contrary to the other, & do demand contrary things, representing most lively the confusion of Babel: Gen. 11. where one tongue spoke against another, and that in diverse, and contrary languages. So we see oftentimes, that the desire of honour saith; Spend here: but the passion of avarice saith; Hold thy hands. Lechery saith; Venture here: but pride saith; No, it may turn to thy dishonour. Anger saith; Revenge thyself here: but ambition saith; It is better to dissemble. And finally, here is fulfilled that, Psal. 54. which the prophet saith; Vidi iniquitatem, & contradictionem in civitate: I have seen iniquity, and contradiction in the selfsame city. Iniquity, for that all the demands of these passions are most unjust, in that they are against the word of God. Contradiction, for that one crieth against the other in their demands. From all which miseries God hath delivered the just, by giving them his Peace, which passeth all understanding, as the apostle saith, Phil. 4. Io. 14.17. Mat. 10. and which the world can never give, nor taste of, as Christ himself affirmeth. 29 And these many causes may be alleged now (besides many others, 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 of our spirits, both towards God, towards our neighbour, and towards ourselves. By all which means, helps, privileges, and 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 comfort, Expectation of reward. the expectation of reward: that is, of eternal glory and felicity 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 in godliness: and to afflict the other, amidst all their great pleasure of sin! The labourer, when he thinketh on his good pay at night, An example. is encouraged to go through, though it be painful to him. Two that should pass together towards their country, the one to receive honour for the 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 In upon the way, as it seemeth to me: and 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 & Pharaos' baker had known both their distinct lots in prison (to wit, Gen. 40.41.43. that on such a day one should be called forth to be made Lord of Egypt, and the other to be hanged on a pair of 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 doth but think upon the day of death (which is to be the day of their deliverance from this prison) their hearts cannot but leap for very joy, considering what is to ensue unto them after. But the other are afflicted, and fall into melancholy, as often as mention or remembrance of death is offered: for that they are sure that it bringeth with it their bane, according as the scripture saith; Pro. 12. The wicked man being dead, there remaineth no more hope unto him. 30 Well then (dear brethren) 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 others that tell thee so, though they know less of the matter than thyself? Believe rather the a Mat. 11. word and promise of Christ, which assureth thee the contrary: believe the reasons before alleged, which do prove it evidently: believe the testimony of them which have experienced it in themselves (as of king David, Saint Paul, and Saint john the 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 the true service of God: all which do protest themselves to have found more, than I have said, or can say in this matter. 31 And for that thou mayst reply here, & say, that such men are not * The soundlier that the Gospel is any where received, the more examples of sound conversion are there to be found: and yet on the other side, it is not to be denied, but that a kind of remorse and sorrowing (especially for the external, or grosser offences) is oft to be found, not only among counterfeit Christians but among the heathen also. 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 are known to be skilful, and to deal so sincerely withal, that others disburden their consciences unto them for their comfort or counsel, are some part of those, Psa. 106. whereof the prophet saith; That they work in multitudes of waters, and do 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 jesus, I have seen so great and exceeding consolations, in diverse great sinners after their conversion, as no heart can almost conceive: and the hearts which received them, were hardly able to contain the same: so abundantly stilled down the heavenly dew, from the most liberal and bountiful hand of God. And that this may not seem strange unto thee, thou must know, that it is recorded of one holy man called Effrem, that he had so mervelous 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. Gosr. in vita Bern. And the like is written of Saint Barnard: who for a certain time after his conversion from the world, remained as it were deprived of his senses by the excessive consolations he had from God. 32 But yet if all this cannot move thee, but 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 & doctor Saint Cyprian, Lib. 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 antequam discitur. Take that which is felt, before it be learned: and so followeth on with a large discourse, showing that he proved now by experience, which he could never believe before his conversion, though God had promised the same. Lib. 6. conf. cap. 12. The like writeth Saint 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 wanton, until that time) it seemed impossible that he could ever abandon the same, and live chastened: which notwithstanding he felt easy, pleasant, Lib. 8. conf. and without difficulty afterward. For which he breaketh into these words: My God, Psal. 34. let me remember and confess thy mercies towards me: let my very bones rejoice and say unto thee; Psa. 115. O Lord, who is like unto thee? Thou hast broken my chains and I will sacrifice to thee a sacrifice of thanksgiving. These chains were the chains of concupiscence, whereby he stood bounden in captivity before his conversion, as he there confesseth: but presently thereupon he was delivered from the same, by the help of Gods most holy grace. 33 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 seeing it is a matter of so great importance, and 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 cozener: yet the hope of gain being so great, and the adventure of so small loss; thou wouldst 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 mayst gain as much as the everlasting joy of heaven is worth. 34 But yet here by the way, I may not let 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: Resistance at the beginning. and that is, that assoon as thou takest this work or resolution in hand, thou must expect assaults, combats, and open war within thyself, as Saint Cyprian, Saint Austen, Saint Gregory, Cyp. li. 1. ca 1 Aug. lib. 1. doct. c. 23. Greg. l. Mor. 4. c. 24. li. 30. cap. 18. Bar. in. ps. 90 Cir. li. de ora. Or. hom. 3. in Ex. & Leu. & 11. joshua. Hi. in ps.. 118 and Saint Barnard do affirm, and upon their own proof. This do Cyril, and Origin show in diverse places at large. This doth saint Hilary prove by reasons & examples. This doth the wise man forewarn thee of, willing thee; When thou art to come to the service of God, to prepare thy mind unto temptation. And the reason of this is, for that the devil possessing quietly thy soul before, lay still, and sought only means to content the same, Eccl. 2. by putting in new and new delights, and pleasures of the flesh. But when he seethe thou offerest to go from him: he beginneth strait to rage, and to move sedition within thee, and 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, Mark. 9 delivered from a deaf and dumb spirit. For albeit the 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, Gen. 31. and cried out, and did so tear and rend that poor body before he departed, as all the standers by thought him indeed to be dead. This also in figure was showed by the story of Laban, who * He was very grievous unto him before: but he did not follow after him in hostile manner till he departed from him. never persecused his son in 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 departed from his kingdom, never ceased grievously to afflict them (as Moses testifieth) until God utterly delivered them out of his hands, with the ruin and destruction of all Egypt their enemies. Exod. 5. Which event the holy doctors & saints of the church, The conversion of S. Aust. have expounded to be a plain figure of the delivery of souls from the tyranny of the devil. 35 And now, if thou wouldst have a lively example of all this that I have said before, I could allege thee many: but for brevity sake, one only of Saint Austin's conversion shall suffice, testified by himself in his books of confession. It is a mavelous example, and containeth many * Yet some points of the story at large are such, as that a man may aswell doubt the readiness of satan to illude & deceive: as behold to our comfort the goodness of God in his conversion. notable and comfortable points. And surely whosoever shall but read the whole at large, especially in his sixth, seventh, & 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 eight book, where this Saints final conversion (after infinite combats) is recounted. It were too long to repeat here, though indeed it be such matter as no man need to be weary to hear it. There he showeth how he was tossed and troubled in this conflict between the flesh and the spirit, between God drawing on the one side, and the world, the flesh, & the devil, Lib. 8. confess. cap. 1. & 2. holding back on the other part. He went to Simplicianus a learned old man, & devout Christian: he went to S. Ambrose, bishop of Milan: & after his conference with them, he was more troubled than before. He consulted with his companions, Nebridius, & Alipius: but all would not ease him. Till at the length a Christian courtier & captain, named Pontition, had by occasion told him and Alipius of the virtuous life that Saint Anthony led, who a little before had professed * This kind of monastical or private life was very ancient, & such as the time and estate of the church▪ required then: but that which after in place thereof sprang up among us, was of later time, and being at the first far unlike to the other, the longer it stood did notwithstanding still degenerate more & more till at the length it grew intolerable. a private & a solitary life in Egypt: as also others (he then heard) did even in Milan itself, where then he was. Which when he had heard, than withdrawing himself aside, he 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 mine own soul, Cap. 7. 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 with Alipius, his companion: and there cried out unto him; Quid hoc est? Cap. 8. Quid patimur? Surgunt indocti & coelum rapiunt, & nos cum doctrinis nostris, sine cord, ecce ubi volutamur in carne & sanguine. What is this? (Alipius) what suffer we under the tyranny of sin? Unlearned men (such as Anthony and others; for he was altogether unlearned) do take heaven by violence: and we with all our learning, without hearts, behold how we lie gravelling 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 forth into an orchard: and there he had yet a greater conflict. For there all his pleasures passed represented themselves before his eyes, saying; Demittes ne nos, Mark this gentle reader. & a momento isto non erimus tecum ultra in aeternum, etc. What, wilt thou departed from us? And shall we be with thee no more for ever, after this moment? Shall it not be lawful for thee to do this or that, no more hereafter? And then (saith Saint 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. Cap. 10. At length he saith, that after long and tedious combats, a marvellous tempest of weeping came upon him: and being not able to resist, he ran away from Alipius, and cast himself on the ground under a figtree, and gave full scope unto his eyes, which brought forth presently whole floods of tears. Which after they were a little passed over, he began to speak to God in this sort; Et tu Domine, Lib. 8. c. 12. 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, tomorrow, tomorrow? 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. 36 I did talk this to GOD, and did weep most bitterly, with a deep contrition of my heart: and behold, I heard a voice, S. Austin's final conversion, by a voice from heaven. as if it had been of a boy or maid singing from some house by, and often repeating; Take up and read, take up and read. And straightway I changed my countenance, and 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 never remember, that I had heard any such thing before. Wherefore repressing the force of my tears: I rose, interpreting no other thing, but that this voice came from heaven, to bid me open the book that I had with me (which was Saint Paul's epistles) and to read the first chapter that I should find. S. Anthony's conversion. Athanasius in vita Anthonij. For I had heard afore of Saint Anthony, how he was admonished to his conversion, by hearing a sentence of the Gospel, which was read, when he by occasion came into the church: Mat. 19 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 saying Saint Anthony taking as spoken to him in particular; was presently converted to * In such things as are peculiar or proper to some (as this was) there can be no general rule drawn unto others, that can stand by undowted warrant, without some special calling beside: and so may it well be doubted, whether S. Anthony had on that place sufficient groundwork of those his doings, unless he had some special motion beside. It was otherwise with Saint Augustine, whose conversion was not, but to such things as we are all bounden unto, and upon such a place as speaketh to al. thee (O lord) Wherefore I went in haste to the place where Alipius sat, for that I had left my book there when I departed: I snatched it up, and opened it, and read in silence the first chapter that offered itself unto mine eyes: and therein were these words; Not in banquetings, Rom. 13. or in drunkenness: not in wantonness, and chamber works: not in contention and emulation: but do you put on the Lord jesus Christ: and do you not perform the providence of the flesh in concupiscence. 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 powered into my heart, all the darkness of my dowtfulnes fled away. Whereupon 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 read: and I showed him. He marked it all, and went further also than I had red. For it followeth in Saint Paul (which I knew not; Rom. 14. ) Take unto you him that is yet weak in faith. Which Alipius applied unto himself, and opened his whole state of dowtfulnes unto me. But by this admonition of Saint Paul, he was established, and was joined to me in my good purpose: but yet calmly, and without any troublesome cunctation according to his nature and manners, whereby he differed always greatly from me, in the better part. 37 After this we went to my mother: Her name was Monica: a very holy woman as he showeth. li. 9 ca 9.10.11.12.13. we tell her the matter: she rejoiceth: we recite unto her the order of the thing: she exulteth and triumpheth, and blessed thee (O Lord, which art more strong and liberal, than we can ask or understand) for that she 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 * Which was but a more careful endeavour in the way of godliness, such as was not used of the common sort. And so is this example of his, no patronage to any of our latter monasteries or rules, that were laden with looseness and superstition: which notwithstanding some would gladly defend by this rule of his. 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 nephews, if I had taken wife. O Lord, I am thy servant, I am now thy servant, and child of thy handmaid, thou hast broken my chains, and I will sacrifice to thee therefore a sacrifice of praise. Lib. 9 c. 1. Let my heart and tongue praise thee, and let my bones say to thee; O Lord, who is like unto thee. Let them say it (O Lord) and do thou make answer (I beseech thee) and say to my soul; I am thy salvation. Hitherto are Saint Austin's words. Annotations upon this conversion. 38 In this marvellous example of this famous man's conversion, there be diverse things to be noted, both for our comfort, and also for our instruction. First is to be noted the great conflict he had with his ghostly 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 God's church. And we see, Alipius found not so great resistance: for 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, Those that are to be best men, have greatest conflict in their conversion. and strong temptations against their vocation: assuring themselves, that this is a sign of grace and favour, if they manfully go through. So was Saint Paul called (as we read) most violently being stricken down to the ground, Acts. 9 and made blind by Christ before his conversion: for that he was a chosen vessel, to bear Christ's name unto the gentiles. 39 Secondly it is to be noted, that although this man had most strong passions before his conversion, & that in the greatest, and most incurable diseases, which commonly afflict worldly men: as in ambition, covetousness, & sins of the flesh, as himself before confesseth: Lib. 6. c. 6. & 15. which maladies possessed him so strongly indeed, as he thought impossible (before his conversion) ever to subdu and conquer the same: yet afterward he proved the contrary by the help of God's omnipotent grace. Thirdly also is to be noted, that he had not only a good victory over these passions, but also found great sweetness in the way of virtuous life. Lib. 9 c. 6. For a little after his conversion he writeth thus; I could not be satisfied (O Lord) in those days, with the marvellous sweetness which thou gavest me: how much did I weep in * When the people of God did sing their psalms of thanksgiving and praises to God. thy hymns and canticles, being vehemently stirred up with the voices of thy church singing most sweetly? Those voices did run into mine ears, and thy truth did melt into mine heart, and thence did boil out an affection of piety, and made tears to run from me, and I was in most happy state with them. S. Austin's diligence in trying out his vocation. 40 Fourthly is to be noted for our instruction and imitation, the behaviour of this man about his vocation. First in searching and trying out the same by his repair to Saint Ambrose, Simplicianus, and others: by reading the word of God, frequenting of good company, and the like: which thou oughtest also (good reader) to do, when thou feelest thyself inwardly moved: and not ●olie dead as many are wont, resisting openly the holy Ghost, with all good motions, and not so much as once to give ear to the knocking of Christ, at the door of their consciences. Moreover, Saint Austen as we see, refused not the means to know his vocation, Apoc. 3. but prayed, wept, and oftentimes retired himself 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 into those cogitations of our conversion. Finally Saint Austen after he had once seen clearly the will and pleasure of God: made no more stay of the matter, but broke of strongly from all the world and vanities thereof: Lib. 9 c. 2. gave over his Retorik lecture at Milan: left all hope of promotion in the court, and betook himself to serve God thoroughly: 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 to keep a good conscience, so far forth as each man's condition and state of life permitteth. 41 And here by this occasion, Violence to be used at the beginning of our conversion. I may not let pass to advertise thee good reader, and also by Saint Austin's example to forewarn thee, that whosoever meaneth to make this resolution thoroughly, must use some violence at the beginning. For as fire if you rush in upon it with force, is easily put out; but if you deal softly, putting in one hand after another, 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 whosoever shall use, together with the other means thereunto appertaining, he shall most certainly find that thing easy, which now he thinketh heavy, and that most sweet, which now he esteemeth so unsaverie. For proof whereof, as also for conclusion of this chapter, I will allege a short discourse out of Barnard: who after his fashion proveth the same fitly out of the scriptures. Christ saith unto us; Take my yoke, you shall find rest. Barn. in verba evangelij; Ecce nos reliquimus omnia, etc. This is a marvellous novelty: but it cometh from him which maketh all things new. He that taketh up a yoke findeth rest: he that leaveth all, findeth an hundred times so much. He knew well this (I mean that man according to the heart of God) which * The place being better considered, it doth not appear that David so said. Nevertheless, that which Barnard doth gather out of it doth stand very well with those words of Christ that therewithal he allegeth of the light burden & easy yoke. said in his psalm; Doth the seat of iniquity cleave to thee (O Lord) which feignest a labour in thy commandments? Is not this a feigned labour (dear brethren) in a commandment? I mean, a light burden, an easy yoke, an anointed cross. So in old time he said to Abraham; Take thy son Isaac whom thou lovest, and offer him unto me a 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 faithfully and constantly: whatsoever 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 stubbornness only, whose horns are entangled with thorns, and cannot be in thee without the prickings of anxiety. Thy Lord doth but tempt thee as he did Abraham, Psal. 93. Gen. 22. to see what thou wilt do. Isaac (that is, thy joy in this life) shall not die, as thou imaginest, but shall live: only he must be lifted up upon the wood, to the end thy joy may be on high, and that thou mayst glory not in thine own flesh, but only in the cross of thy Lord, by whom thyself also art crucified: Gal. 3. crucified (I say) but crucified to the world: for unto God thou livest still, and that much more than thou didst before. CHAP. II. Of the second impediment, which is persecution, affliction, and tribulation, whereby many men are kept from the service of God. 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 thus much, that in very deed they esteem virtuous 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 same, if they might do it with quiet and peace of all hands. But 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 another; more in this place, than in that: yet can there not be any time or place without some, both external, and internal. Which although (as I have showed before) in respect of the manifold helps and consolations sent from God in counterpoise 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 God's service, which God himself hath ordained for a mean to the contrary effect: that is, to draw men thereby unto his service. Four points to be handled in this chapter. For better declaration whereof (the matter being of very great importance) I will handle in this chapter, these four points. First, whither it be ordinary for all that must be saved, to suffer some kind of persecution, tribulation, or affliction. secondly, what are the causes why God (so loving us as he doth) would choose and appoint so to deal with us here in this life. thirdly, what principal reasons of comfort, a man may have in tribulation. fourthly, what is required at his hands in that state. Which four points, being declared, I doubt not but great light shall appear in this whole matter, which seemeth to flesh and blood to be so full of darkness and improbabilities. 2 And touching the first, Whether all good men must suffer tribulation or no. there needeth little poofe: for that Christ himself saith to his disciples, and by them to all other his servants; In mundo pressuram sustinebitis: In the world you shall sustain affliction. And in another place; john. 16. In your patience shall you possess your souls? That is, by suffering patiently in adversities: which Saint Paul yet uttereth more plainly when he saith; All those that will live godly in jesus Christ, shall suffer persecution. If all, than none can be excepted. Luc. 11. 2. Tim. 3. And to signify yet further the necessity of this matter, both Paul and Barnabas also did teach (as Saint Luke reporteth) That we of necessity must enter into the kingdom of God, Acts. 14. by many tribulations. Using the word Oportet, which signifieth a certain necessity. And Christ himself yet more revealeth this secret, when he saith to Saint john the Evangelist; That he chastiseth all those whom he loveth. Which words, Apoc. 3. the apostle as it were expounding to the Hebrews, saith; Flagellat omnem filium quem recipit: He whippeth every child whom he receiveth. Heb. 12. And the apostle urgeth this matter so far in that place, as he affirmeth plainly, all those to be bastards, & no children of God, verse. 8. which are not afflicted by him in this life. The same position Saint Paul holdeth to Timothy; 2. Tim. 2. Si sustinemus, & conregnabimus: If we suffer with Christ, we shall reign with Christ; and no otherwise. Wherein also concurreth holy David, Psal. 33. when he saith; Multae tribulationes justorum: The just are appointed to many tribulations. 3 The same might be proved by many other means, Mat. 10. as by that, Christ saith; He came not to bring peace, but the sword into the world. Also by that Saint Paul saith; 2. Tim. 2. That no man can be 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, cap. 2. & 3. when he repeateth so often, that heaven is only for him that conquereth. The very same is signified by the ship, Mat. 8. wherinto Christ entered with his disciples, which was tossed & tumbled, as if it would have been drowned: this (I say) by the ancient father's exposition, was a figure of the troubles and afflictions, that all those should suffer, which do row in the same with Christ our saviour. The same also is proved by that the life of man is called a warfare upon earth: job. 7. job. 5. and by that he is appointed to labour and travel, 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, and now by fowl; now by flattery, and now by threat; now alluring by pleasure and promotion, now terrifying by affliction and persecution. Against all which the good Christian hath to resist manfully, or else he loseth the crown of his eternal salvation. 4 The very same also may be showed by the examples of all the most renowned saints from the beginning: The example of saints. who were not only assaulted internally with the rebellion of their own flesh; but also persecuted and afflicted outwardly: thereby to confirm more manifestly this purpose of God. As we see in Abel, Gen. 4. persecuted and slain by his own brother, assoon as ever he began to serve God: also in Abraham, Gen. 22. afflicted diversely after he was once chosen by God: and most of all by making him yield to the kill of his own deer and only child. Of the same cup drank all his children & posterity that succeeded him, in God's favour: judith. 8. as Isaac, jacob, joseph, Moses, and all the prophets: of which Christ himself giveth testimony, Mat. 5.23. Luc. 13. how their blood was shed most cruelly by the world. The affliction also of job is wonderful, seeing the scripture affirmeth it to have come upon him by God's special appointment, job. 1. he being a most just man. But yet more wonderful was the affliction of holy Tobias, Tob. 2. who among other calamities, was stricken blind by the falling down of swallows dung into his eyes: Tob. 12. of which the angel Raphel told him afterward; Because thou wert a man acceptable to God, it was 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 & others: but that the apostle giveth a general testimony of all the saints of the old testament, saying; That some were racked, Heb. 11. some reproached, some whipped, some chained, some imprisoned: others were stoned, cut in pieces, tempted, and slain with the sword: some went about in haircloth, in skins of goats, in great need, pressed and 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 and reward in the life to come, might be more glorious. And this of the saints of the old testament. 5 But now in the new testament, founded expressedly 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 saith: then by the most reasonable rule of Christ affirming, that The servant hath not privilege above his master. It must needs follow, Mat. 10. Luc. 6. Mat. 10. that all have to drink of Christ's cup, which are appointed to be partakers of his glory. And for proof hereof; look upon the dearest friends that ever Christ had in this life, and see whether they had part thereof or no. Of his mother, Simeon prophesied and told her at the beginning; Luc. 2. That the sword of tribulation 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, travels, needs, sufferings, persecutions, and calamities which were infinite, and in man's sight in tolerable (if we believe S. Paul, 1. Cor. 4. 2. Cor. 4.6.11.12. Acts. 20. Rom. 8. john. 21. recounting the same) beside all this (I say) God would not be satisfied, except he had their blood also: and so we see that he suffered none of them to die naturally, but only Saint john: albeit, if we consider what john also suffered in so long a life as he lived, being banished by Domitian to Pathmos; Tert. lib. de prescrip. heretic. jerom. lib. cont. ja. vin. & at another time, thrust into a tun of hot oil at Rome (as Tertullian and Saint jerom do report) we shall see that his part was no less 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 hath given this general rule in the new testament; He that taketh not up his cross and followeth me, Mat. 10. 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. An objection answered. 6 But here some man may 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 not in the labour of other men, nor yet whipped and punished as others are: Psal. 72. and therefore pride possessed them, and they were covered with iniquity and impiety: and their iniquity proceeded of their fatness, or abundance. secondly I answer; that there is no such time or 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; Psal. 37. These that do render evil for good, did detract from me, for that I followed goodness. At the least wise, there never want those domestical enemies, of which Christ speaketh: I mean, Matt. 7. either our kindred and carnal friends, which commonly resist us, if we begin once thoroughly 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, & devil: the resisting whereof is much more difficult in time of peace and wealth, Time of peace more dangerous, than of persecution. 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 and wind (saith he) agreed on a day to prove their several strengths, A parable. in taking a cloak from a waifairing man. And in the forenoon the wind used all violence that he could to blow off the said cloak. But the more he blew, the more fast held the traveller his cloak, and gathered it more closely about him. At afternoon the sun sent forth his pleasant beams, and by little and little so entered into this man, as he caused him to yield and put off, not only his cloak, but also his cote. Whereby is meant (saith this father) that the allurements of pleasure are more strong & harder to be resisted, than the violence of persecution. 2. Reg. 11. The like is showed by the example of David, 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: and that never there wanteth occasion of bearing the cross, and 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 Saint Paul saith. The cause why God sendeth affliction to the godly. 7 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 * There was great reason in it, for that, seeing man had sinned by man was the justice of God to be satisfied, which notwithstanding no man, but he alone, could do. Whereby it may seem, that although God hath given to this our Author a very good gift in persuading to godliness of life (for which we have to aesteem of him accordingly:) yet hath he not given him therewithal so full a knowledge of the mystery of our redemption in Christ. So it is less marvel, that he is in matters of controversy further to seek, than otherwise by his godly disposition, we may think that he should. 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 seeing we look for so great a glory as we do, we should labour a little first for the same, and so be made somewhat worthy of God's favour, & 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 diverse reasons of his most holy purpose and 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. 8 The first cause then, and the most principal, 1 Increase of glory. is to increase thereby our glory in the life to come. For having appointed by his eternal wisdom and justice, that none shall be crowned there, 2. Tim. 2. Apoc. 2. but such as endure (in some good measure) a fight in this world: the more 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 the apostle in the words alleged of the saints of the old testament, to wit, Heb. 11. that they received no deliverance 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 he said; Matt. 5. 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, Mat. 10. Mat. 19 isaiah. 56. by losing life: of receiving a hundred for one, and the like. Heerhence do proceed all those large promises to mortification, and newness of life. In both which are great conflicts against the flesh, world, and our own sensuality, and cannot be performed but by sufferings and affliction. Finally, Saint Paul declareth this matter fully; when he saith; That a little and short tribulation in this life worketh a weight of glory above all measure in the height of heaven. 2 Hate of the world. 9 The second cause why God appointed this, is to draw us thereby from the love of the world, his professed enemy: as in the next chapter shall be showed at large. This cause Saint Paul uttereth in these words; 1. Cor. 11. We are punished 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, Luc. 15. who could by no means be stayed from his pleasures, but only by affliction. 3 A medicine to cure our diseases. 10 Thirdly, God useth tribulation as a most 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 saith; that Affliction giveth understanding. Eccl. 28. Pro. 29. john 12. 〈◊〉 4. 〈…〉. And the wise man affirmeth, that The rod bringeth wisdom: as also the sight of Toby was restored by the bitter gall of a fish. And we have clear examples in Nabuchodonosor, Saul, Antiochus, and Manasses: all which came to see their own faults by tribulation; which they would never have done in time of prosperity. The like we read of the brethren of joseph, who falling into some affliction in Egypt, Gen. 42. presently entered into their own conscience, and said; We suffer those things 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, Exo. 17. Deut. 8. Psa. 77. brought forth water, as the scripture saith: so, this rod of affliction falling upon stony hearted sinners, mollifieth them to contrition, and oftentimes bringeth forth the floods of tears to repentance. In respect whereof, Tobi. 3. holy Toby saith to God; In time of tribulation thou forgivest sin. job. 23. Pro. 17. Eccl. 2. isaiah. 1. jerem. 9 And for like effect, it is compared also to a file of iron, which taketh away the rust of the soul: also to a purgation that driveth out corrupt humours: and finally to a goldsmith's fire, which consumeth away the refuse metals, and fineth the gold to his perfection. I will try thee by fire to the quick (saith 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 fineth gold in the furnace. Sap. 3. Zac. 13. For besides the 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 niceness, and a thousand more, which prosperity engendereth in us. This God declareth by the prophet Ezechiel, saying of a rusty soul; Eze. 24. Put her naked upon the hot coals, 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, and yet her overmuch rust is not gone out of her. job. 33. This also 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, verse. 25. the manner of this purgation, saying; His flesh being consumed by punishments, let him return again to the days 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 and diseases. 4 A preservative. 11 Neither only is tribulation a strong medicine to heal sin: and to purge away the refuse metals in us of brass, Eze. 22. tin, iron, lead, and dross, as God by Ezechiel saith: but also a most excellent preservative against sin for the time to come: according as good king David said; Psal. 17. Thy discipline (O Lord) hath corrected me for evermore. That is, it hath made me wary, and watchful, not to commit sin again, according as the scripture saith in another place; Agreevous infirmity or affliction maketh the fool sober. Eccl. 31. For which cause the prophet jeremy calleth tribulation; Virgam vigilantem: A watchful rod. jerem. 1. That is, as Saint jerom expoundeth it, a rod that maketh a man watchful. The same signified God, when he said by Ose the prophet; Osee. 2. I will 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 of himself in these words; Psal. 18. Before I was humbled and brought low by affliction, I did sin and offend thee (O Lord) but after that time, I have kept thy commandments. 12 Of this also appeareth another cause, 5 A prevention of punishment. why God afflicteth his elect in this life: and that is, to prevent his justice upon them, in the world to come. Touching which, Saint Barnard saith thus; Serm. 55. in Cantic. Oh 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; Naum. 1. I have afflicted thee once, & I will not afflict thee again: there shall not come from me a double tribulation. 6 To prove us. 13 sixtly, God sendeth tribulation upon his servants, to prove them thereby, whether they be faithful and constant or no: That is, to make themselves and other men see and confess, how faithful or unfaithful they are. This after a sort was figured, when Isaac would grope & touch his son jacob, Gen. 27. before he would bless him. And this the scripture expresseth plainly, when talking of the tribulations laid upon Abraham. It addeth; Tentavit Deus Abraham: Gen. 22. God tempted Abraham. By these means to prove him. And Moses said to the people of Israel; Deut. 8. Thou shalt remember how thy God led thee forty years about the desert to afflict thee, and tempt thee: to the end it might appear what was in thy heart: whether thou wouldst keep his commandments or no. And again, a few chapters after; Your God and Lord doth tempt you to the end it may be manifest whether you love him or no, Deu. 13. with all your heart, and with all your soul. In which sense, also the scripture saith of Ezechias, after many praises given unto him; That God left him for a time to be tempted, 2. Par. 32. that the thoughts of his heart might thereby be made manifest. And that this is God's fashion towards all good men, king David showeth in the person of all, Psal. 63. when he saith; Thou hast proved us (O Lord) thou hast examined us by fire: thou hast laid tribulation 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 another place, saying; Psal. 25. Try 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 another place the holy Ghost uttereth; Eccl. 2. that As the furnace trieth the potter's vessels, so tribulation 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 and persecution, the virtuous only stand to it, and the counterfeit bewray themselves: according to the saying of Christ; In tempore tentationis recedunt; Luc. 8. They depart from me in time of temptation. 14 The seventh reason, 7 To make men run to God. why God layeth tribulation upon the virtuous, is, thereby to make them run unto him for aid and help: even as the mother, to make her child more to love her, and to run unto her, procureth the same to be made afraid and terrified by others. This, God expresseth plainly by the prophet Ose, saying of those that he loved; I will draw them unto me, in the ropes of Adam, in the chains of love, Ose. 11. 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 drawn David unto him, when he said; O Lord, Psal. 31. thou art my refuge from the tribulation of sinners. isaiah. 26. As also those whereof Esay saith; They sought thee out (O Lord) in their affliction. Also those of whom David said; Infirmities were multiplied upon them, Psal. 15. and after that, they made haste to come. And God saith generally of all good men; Ose. 6. They will rise betimes in the morning, and come to me in their tribulation. Wherefore holy king David, desiring to do certain men good, and to win them to God, saith in one of his psalms; Fill their faces (O Lord) with shame and confusion, Psal. 82. 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; neither doth this chain of love win them unto God. Whereof God himself complaineth, jerem. 2. saying; In vain have I stricken your children; for they have not received my discipline. jerem. 5. And again the prophet jeremy saith of them to God; 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. 15 Of this now ensueth an eight reason, 8 To manifest God's power and love in delivering. why God bringeth his servants into affliction: 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, and passeth all his creatures together in greatness of love, and nobility of mind, worketh purposely diverse occasions and opportunities, whereby to show and exercise the same. So he brought the three children into the burning furnace, thereby to show his power and love in delivering them. Dan. 3.6.13. job. 1.2. Gen. 31. Tob. 2.12. So he brought Daniel, into the lion's den; Susanna, unto the point of death; job, into extreme misery; joseph, into prison; Toby, unto blindness: thereby to show his power and love in their deliverance. For this cause also did Christ suffer the ship to be almost drowned, Matt. 8. Mat. 14. before he would awake: and Saint Peter to be almost under water, before he would take him by the hand. 16 And of this one reason, 9 The joy of deliverance. many other reasons 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 wayfaring 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 saith; Speciosa misericordia Dei in tempore tribulationis: Eccl. 35. The mercy of God is beautiful and pleasant in time of tribulation. This signified also Christ, john. 16. when he said; Your sorrow shall be turned into joy: that is, you shall rejoice, that ever you were sorrowful. This had David proved, Psal. 22. when he said; Thy rod (O Lord) and thy staff have comforted me: that is, I take great comfort that ever I was chastised with them. And again; According to the multitude of my sorrows, thy consolations have made joyful my mind: Psal. 93. that is, for every sorrow that I received in time of affliction, I receive now a consolation after my deliverance. And again, in another place; I will exult and rejoice in thy mercy, O Lord. And wherefore (good king) wilt thou so rejoice? It followeth immediately; Psal. 30. For that thou hast respected mine abasement, and hast delivered my soul from the necessity wherein she was, and 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 time; 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, Tobias, Peter, and the rest: who took more joy after their deliverance, than if they had never been in affliction at al. When judith had delivered Bethulia, and returned thither with Holofernes head: judit. 6.14.15. there was more hearty joy in that city, than ever there would have been, if it had not been in distress. Acts. 12. When S. Peter was delivered out of prison by the angel: there was more joy for his deliverance in the church, than could have been, if he had never been in prison at al. 17 Out of this great joy resulteth another effect of our tribulation, 10 Thanks giving for our deliverance. much pleasant to God, and comfortable to ourselves: and that is, a most hearty and earnest thanksgiving to God for our deliverance: such as the prophet used, when he said, after his deliverance; Psal. 58. I for my part will sing of thy strength, and will exalt thy mercy betimes in the morning, for that thou hast been my aider and refuge, in the day of my tribulation. Such hearty thanks and praise did the children of Israel yield to God for their deliverance, when they were passed over the red sea in that notable song of theirs, which beginneth; Exo. 15. 1. Reg. 2. judic. 5. judit. 12. Cantemus Domino. And is registered by Moses in Exodus. From like hearty affect came also those songs of Anna, Deborah, and judith, moved thereunto by the remembrance of their affliction past. And finally, this is one of the chiefest things that God esteemeth and desireth at our hands: as he testifieth by the prophet, saying; Call upon me in the day of tribulation: I will deliver thee, and thou shalt honour me. Psal. 49. 11 Emboldening us in God's service. 18 Besides all these, God hath yet further reasons of laying persecution upon us: as for example; for that by suffering, and perceiving indeed God's assistance & consolation therein, we come to be so hardy, bold, and constant in his service, as nothing afterward can dismay us: Exod. 4. even as Moses, though he were first afeard of the serpent made of his rod, and fled away from it: yet, after by God's commandment he had once taken it by the tail, he feared it no more. This the prophet David expresseth notably, Psal. 45. when he saith; God hath been our refuge, and strength, and helper in our great tribulations: and therefore we will not fear, if the whole earth should be trouble, & the mountains cast into the midst of the sea. What greater confidence can be imagined than this? 12 The exercise of all the virtues. 19 Again, by persecution and affliction God bringeth his children to the exercise of many of those virtues that do belong to a Christian man, and to enter into some reasonable possession of them. Faith. As for example; Faith is exercised in time of tribulation, in considering the causes of Gods exercising of us, and believing most assuredly the promises he hath made for our deliverance. Hope. Hope is exercised in conceiving and assuring herself of the reward promised to them that suffer patience. Charity. Charity is exercised in considering the love of Christ suffering for us, and thereby provoketh the afflicted to suffer again with him. Obedience. Obedience is exercised in conforming our wills to the will of Christ. Patience in bearing quietly. Patience. Humility. Humility in abasing ourselves in the sight of God. And so likewise all other virtues, belonging to a good Christian, are stirred up, and established in man by tribulation, according to the saying of S. Peter; God shall make perfect, confirm, 1. Pet. 5. and establish those, which have suffered a little for his name. 20 Finally, God's meaning is, 13 To make us like unto Christ. by laying persecution 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, isaiah. 53. 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: Crucified Christians. God 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; & to our own concupiscence and carnal desires: but quick and full of all lively spirit, to virtue, godliness & devotion. This is the heavenly meaning of our sovereign Lord & God, in sending us persecution, tribulation, & affliction: in respect whereof holy job doubteth not to say; job. 5. Blessed is the man that is afflicted by God. And Christ himself yet more expressly; Happy are they which suffer persecution. Mat. 5. If they are happy and blessed thereby: then are the worldly greatly awry, which so much abhor the sufferance thereof: then is GOD but unthankfully dealt withal by many of his children, who repine at this happiness bestowed upon them: whereas indeed they should accept it with joy and thanksgiving. For proof and better declaration whereof; I will enter now into the third point of this chapter, to examine what reasons & causes there be, to induce us to this joifulnes and contentation of tribulation. 21 And first, the reasons laid down already of God's merciful, The third part of this chapter, why tribulations should be received joyfully. and fatherly meaning 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; and 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 ro be taken from us. And how much more should we do this, to the end that we hazard not 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 sin, du otherwise at another 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 God's 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 and pre-eminence in the world. lastly, if God's eternal wisdom hath so ordained and appointed, that this shall be the badge and livery of his Son; the high way to heaven, under the standard of his cross: then ought we not to refuse this livery; nor to fly this way, but rather with good Peter and john to esteem it a great dignity, Acts. 5. to be made worthy of the most blessed participation 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 itself, 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. 22 And now (as I have said) these reasons might be sufficient, to comfort and make joiful all those that are called to suffer affliction and tribulation. Special considerations of comfort in affliction. 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 chance or casuality, or by any general direction from higher powers: but by the special providence and peculiar disposition of God: as Christ showeth at large in Saint Mathews Gospel: Mat. 10. that is, this heavenly medicine or potion is made unto us, by Gods own hand in particular. Which Christ signifieth, when he saith; Shall I not drink the cup which my father hath given me? joh. 16. 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 drink of my cup. Mat. 10. 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 saith) that what trouble or danger soever it seem to work: Luc. 21. Mat. 10. yet shall not one hair of our head perish by the same. Nay further is to be noted, that which the prophet saith; O Lord, Psal. 79. thou shalt give us to 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 ingredients shall be qualified with manna, and sufficient sweetness of heavenly consolation; God is faithful (saith Saint Paul) and will not suffer you to be tempted above your ability. This is a singular point of comfort, 1. Cor. 10. and aught always to be in our remembrance. 23 Beside this, we must consider that the appointing and tempering of this cup, being now in the hands of Christ our Saviour, by the full commission granted him from his father: Mat. 28. and he having learned by his own sufferings (as the apostle notifieth) what it is to suffer in flesh and blood: Heb. 5. we may be sure that he will not lay upon us more, than we can bear. For, as if a man had a father or brother, a most skilful physician, and should receive a purgation from them, tempered with their own hands, he might be sure it would never hurt him; what rumbling soever it made in his belly 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 the apostle saith) 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 the apostle proveth: that is, he giveth out portions of his cross (the richest jewel that he maketh account of) as worldly princes do their treasure, Apoc. 3. Heb. 12. unto none, God's measure of tribulation goeth according to the measure of his love. but unto chosen and picked friends: and among them also, not equally to each man, but to every 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 Saint Paul: of whom after Christ had said to Ananias; Vas electionis est mihi: Acts. 9 He is a chosen 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 God's love unto us? Surely Saint Peter knew well how the matter went, 1. Pet. 2. and therefore he writeth thus; If you living well, do suffer with patience, this is a grace (or privilege) before God. And again a little after; If you suffer reproach in the name of Christ, 1. Pet. 4. you are happy: for that the honour, and glory, and power of God, and of his holy spirit, shall rest upon you. 24 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 revile and persecute you? Mat. 5. Is it marvel though he said; Gaudete in illa die, & exultate: Rejoice and triumph ye at that day? Luc. 6. Is it marvel though Saint Paul said; I take great pleasure, and do glory in mine infirmities, or afflictions, in my reproaches, in my necessities, in my persecutions, 2. Cor. 12. in my distresses for Christ? Is it marvel if Peter and john, being reproached and beaten at the judgement seat of the jews, Acts. 5. went away rejoicing that they were esteemed worthy to suffer contumely for the name of jesus? Is it marvel though Saint Paul accounted this such a high privilege given to the Philippians, when he said; It is given to you, not only to believe in Christ, Philip. 1. 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) seeing that suffering with Christ, and bearing the cross with Christ, is as great preferment in the court of heaven, as it should be in an earthly court, for the prince to take off his own garment, and to lay it on the back of one of his servants. 25 Of this now followeth another consequent of singular consolation, Tribulation a sign of predestination. in time of affliction: and that is, that tribulation (especially when grace is also given to bear it patiently) is a great conjecture of predestination to eternal life (for, so much do all those arguments before touched insinuate:) as also in the contrary part, to live in continual prosperity, is a dreadful sign of everlasting reprobation. This point is marvellously proved by the apostle unto the Hebrews, Heb. 12. Luc. 6. Luc. 16. Ps. 27. & 73. Psal. 73. verse. 18. and greatly urged. And Christ giveth a plain signification in S. Luke, when he saith; 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 attributed unto Abraham) confirm this matter: for he saith to the rich man, complaining of his torment; Remember child, that thou receivedst good in thy life time. He doth not say (as Saint Barnard well noteth) Rapuisti, thou tookest them by violence, but Recepisti, thou receivedst them. And yet this now is objected against him as we see. David handleth this matter in diverse places, but purposely in two of his psalms, and that at large, and after long search and much admiration, his conclusion of wicked men prospered above other in the world is this; Veruntamen * In this they vary from S. jerom, who translateth (according to the Hebrew) In lubrico posuisti eos: that is thou hast set them in slippery places. So in this also the old translation followeth not the hebrew nor jerom, but the Greek translation of the seventy interpreters: saving that it doth omit Kaca, Mala: & so maketh the sense obscure. But so much as therein it swerveth from the purity of the text: so much doth that which hereon they build, want sufficient warrant in this place, which notwithstanding (being soberly understood) is agreeable to the justice of God, & standeth by warrant of other places. In appendice Tom. 8 Hie. in eodem psal. propter dolos posuisti eyes, deiecisti eos dum allevarentur. Thou hast given them prosperity (O Lord) to deceive them withal: and thou hast indeed thrown them down, by exalting them. That is, thou hast thrown them down to the sentence of damnation, in thy secret and inscrutable determination. Here the comparison of Saint Gregory taketh place: Com. in job. that as the oxen appointed to the slaughter, are let run a fatting 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: Mat. 3.7. Ep. jude. and yet the other (as Christ saith) is reserved for the fire. The sick man that is past all hope of life, is suffered by the physician to have whatsoever he lusteth after: but he whose health is not despaired, cannot have that liberty granted. To conclude, the stones that must serve for the glorious temple of Solomon were hewed, beaten, 3. Reg. 6. and polished without the church, at the quarry side: for that no stroke of hammer might be heard within the temple. Saint Peter saith, 1. Pet. 2. that the virtuous are chosen stones, to be placed in the spiritual building of God in heaven, Apo. 21. where there is no beating, no sorrow, no tribulation. Here 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 God's eternal mansion. Tribulation bringeth the company of God himself. 26 Beside this matter of predestination and election, there is yet another thing of no small comfort to the godly afflicted, founded on these words of God; Psal. 90. Cum ipso sum in tribulatione: I am with him in tribulation. Whereby is promised the company of God himself in affliction and persecution. This 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 captive into Egypt, and GOD went down with him (as the scripture saith:) yea more than that, he went into the dungeon, and was in chains with him. Gen. 37. Sidrach, Misac, and Abdenago were cast into a burning furnace, Sap. 10. and presently there was a fourth came to bear them company, of whom Nabuchodonosor saith thus; Can. 3. Did we not put three men only bound into the fire? And his servants answered; Yea verily. But behold (saith he) I 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. john. 9 For which 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 pharisees. Whereof Christ hearing, sought him out presently, and comforting his heart bestowed upon him the light of mind, much more of importance than that of the body, given him before. By this and like examples, it appeareth, that a man is no sooner in affliction and tribulation for justice sake, but straightway Christ is at hand to bear him company: and if his eyes might be opened, as the eyes of Elizeus his disciple was, 4. Reg. 16. 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 therewith. 27 But that which the eye cannot see, The assistance of God's grace in tribulation. the soul feeleth: that is, she feeleth the assistance of God's grace amidst the depth of all tribulations. This he hath promised again and again: this he hath sworn: and this he performeth most faithfully to all those that suffer meekly for his name. This Saint 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, tunc 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 stronger is the aid of Christ's grace unto me. And therefore the same apostle writeth thus of all the apostles together; 2. Cor. 4. We suffer 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 fling down to the ground; but yet we perish not. This than ought to be a most sure and secure staff in the hand of all Christians afflicted; that, whatsoever befall unto them: yet the grace of God will never fail to hold them up, and bear them out therein: for in this case most true and certain is that saying of Saint Austen, Serm. 88 de temp. & de nat. & gra. cap. 26. so often repeated by him in his works; that God never forsaketh any man, except he be rejected and first forsaken by man. 28 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 have to suffer: both are touched by Saint Paul in one sentence, when he saith; 2. Cor. 4. That a little, and momentain tribulation in this world, worketh an eternal weight of glory in the height of heaven. By momentain 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 saith; 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 thoroughly. 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, and 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 short a labour, to lose so large, and so present a reward. This is our Lords most merciful dealing, to comfort us in our affliction, and to animate us to hold out manfully for a time, though the poise seem heavy on our shoulders: the coming of our Lord is even at hand, and the judge is before the gates, jaco. 5. Mat. 11. Ap. 7.21. Gal. 6. who shall refresh us, and wipe away all our tears, and place us in his kingdom to reap joy without fainting. And then shall we prove the saying of holy Saint Paul to be true; that The sufferings of this world are not worthy of that glory which shall be revealed in us. Rom. 8. And this may be sufficient for the reasons left us of comfort in tribulation and affliction. 29 And thus having declared the first three points promised in this chapter: 4 The fourth part of this chapter. there remaineth 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 briefly run over the principal points thereof. First then we have to aspire to that (if we can) which Christ counseleth; Gaudete & exultate: Rejoice and triumph. 1 To rejoice in tribulation: or at leastwise to have patience. Or if we cannot 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 we fall into diverse temptations. That is, if we cannot rejoice at it indeed: yet to think it a matter in itself worthy of rejoicement: Luc. 6. jac. 1. reprehending ourselves, for that we cannot reach unto it. And if we cannot come thus high neither (as indeed we ought to do) yet in any case to remember, Heb. 10. what in another place he saith; Patientia vobis necessaria est, ut reportetis promissionem: You must of necessity have patience, if you will receive God's promise of everlasting life. 2 To come to God by fervent prayer. 30 secondly, we ought to do as the apostles did, when they were in the most terrible tempest of the sea (Christ being with them, but asleep) that is, Mat. 8. we must go and awake him: we must cry unto him with the prophet; Exurge, quare obdormis Domine: Psat. 43. O Lord arise, why dost thou sleep in our misery? This wakening of Christ doth please him wonderfully if it be done, with that assured confidence, and of true affectioned children, Mark. 4. wherewith Saint 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 Lord 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 Esay, when he said; Attend (O Lord) from heaven: isaiah. 63. 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 awake 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 saith, Luc. 11. that if we should come to our neighbours door, and knock at midnight to borrow some bread, when he were in bed with his children, and most loath to rise: yet if we persevere in ask, and beating at his door still, though he were not our friend, yet would he rise at length, & give us our demand, thereby at least to be rid of our crying. And how much more will God do this (saith Christ) who both loveth us, and tendereth our case most mercifully. An important note. 31 But yet here is one thing to be noted in this matter: and that is, that Christ suffered the ship almost to be covered with waves (as the Evangelist saith, Mat. 8. before he would awake, thereby to signify that the measure of temptations is to be left only unto himself: it is sufficient for us to rest upon the apostles words; He is faithful, 1. Cor. 10. and therefore he will not suffer us to be tempted above our strength. We may not examine or mistrust his doings: 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 doings: and when he sendeth tribulation, he sendeth a great deal together, to the end he may show his great power, in delivering us, and recompenseth it after, with as great measure of comfort. His temptations oftentimes do go very deep, thereby to try the very hearts and reins of men. He went far with Elias, when he caused him to fly into a mountain, and there most desirous of death, to say; 3. Reg. 19 They have killed all thy prophets (O Lord) and I am left alone, and now they seek to kill me also. He went far with David, when he made him cry out; Psal. 30. Why dost thou turn thy face away from me, O Lord? Why dost thou forget my poverty and tribulation? And in another place again, I said with myself in the excess of my mind: I am cast out from the face of thine eyes, O Lord. God went far with the apostles, when he enforced one of them to write; 2. Cor. 1. We will not have you ignorant (brethren) of our tribulation in Asia, wherein we were oppressed above all measure, & above all strength: insomuch 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, & most lamentable words upon the cross; My God, my God, why hast thou forsaken me? Who can now complain of any proof or temptation whatsoever, laid upon him, Mat. 22. Psal. 21. seeing GOD would go so far with his own deer & only Son? 32 Hereof then ensueth the third thing, necessary unto us in tribulation: which is, 3 Magnanimity with a strong faith. magnanimity, grounded upon a strong and invincible faith of God's assistance, and of our final deliverance, how long soever he delay the matter, and how terrible soever the storm do seem for the time. 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, Mat. 8. Luc. 8. as Saint Matthew writeth: and yet Christ said unto them; Vbi est fides vestra: Where is your faith? Saint Peter also was not afeard until he was almost under water, as the same Evangelist recordeth: and yet Christ reprehended him, saying; Thou man of little faith, why didst thou doubt? Mat. 14. What then must we do in this case dear brother? Surely we must put on that mighty faith of valiant king David, who upon the most assured trust he had of God's assistance, Psal. 17. said; In Deo meo transgrediar murum: In the help of my God I will go through the wall. Of which invincible faith Saint Paul was also, when he said; Phili. 4. Omnia possum in eo qui me confortat: I can do all things in him that comforteth and strengtheneth me. Nothing is impossible, nothing is too hard for me, by his assistance. We must be (as the scripture saith) Quasi Leo confidens absque terrore: Pro. 28. Like a bold and confident Lion, which is without terror. That is, we must not be astonished at any tempest, any tribulation, any adversity. We must say with the prophet David experienced in these matters; I will not fear many thousands of people that should environ or besiege me together. Psal. 3. Psal. 21. If I should walk amidst the shadow of death. I will not fear. If whole armies should stand against me, yet my heart should not tremble. Psal. 26. My hope is in God, and therefore I will not fear what man can do unto me. Psa. 117. 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 and contemn mine enemies. Psal. 55. And another prophet in like sense; Behold, God is my saviour, isaiah. 12. and therefore will I deal confidently, and 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 God's assistance is therein. 33 To this supreme courage, magnanimity, and Christian fortitude, Christian fortitude. the scripture exhorteth us, when it saith; If the spirit of one that is in authority, do rise against thee: Eccl. 10. Eccl. 4. see thou yield not from thy place unto him. And again, another scripture saith; Strive for justice, even to the loss of thy life: and stand for equity unto death itself: and God shall overthrow thine enemies for thee. And Christ himself, yet more effectually recommendeth this matter in these words; Luc. 12. I say unto you my friends, be not afraid of them which kill the body, and afterward have nothing else to do against you. And S. Peter addeth further; Neque conturbemini. that is; Do not only not fear them, 1. Pet. 3. but (which is less) do not so much as be troubled for all that flesh and blood can do against you. 34 Christ goeth further in the apocalypse, and useth marvellous speeches to entice us to this fortitude. For these are his words; Apoc. 2. * Those ten days some think to have been the ten general persecutions within the first 300. years after Christ. 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 saith the first and the last: he that was dead, and now is alive: I know thy tribulatition, and thy poverty: but thou art rich indeed, and art blasphemed by those that say they are true Israelites, and are not: 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 * But others rather think that ten doth here signify many (as in some other places of scripture) and days, as they are broken of by the nights that come betwixt, so to signify such times of trial as should now & then have times of breathing likewise; that so the faithful may be refeshed, & gather their strength against a fresh assault ensuing. ten days. But be faithful unto death, and I will give thee a crown of life. He that hath an ear to hear, let him hear what the spirit saith unto the churches: he that shall overcome, shall not be hurt by the second death. Cap. 3. 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, shall be apparelled in white 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 another 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. 35 Hitherto are the words of Christ to Saint john. 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; Writ these words, for that they are most faithful and true. Qui vicerit possidebit haec, Cap. 21. & ero illi Deus, & ille erit mihi filius: timidis autem, & incredulis, etc. 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 shall be 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. 36 Here now we see both allurements, and threats; good, and evil; life, and death; Eccl. 15. the joys of heaven, and the burning lake, proposed unto us. We may stretch out our hands unto which we wil 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 Saint john affirmeth in another place, that certain noble men did, john. 12. among the jews, who believed in Christ, but yet durst not confess him, for fear of persecution. 37 Here then must ensue another virtue, in us, most necessary to all those that are to suffer tribulation and affliction; and that is, A firm resolution. 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, crying unto us; Esto firmus in via Domini: Be firm, Eccl. 9 and immooveable in the way of the Lord. And again; State in fide: viriliter agite: Stand to your faith, and play you the men. 1. Co. 16. And yet further; Confide in Deo, & mane in loco tuo: Trust in God and abide firm in thy place. And finally; Eccl. 11. Confortamini & non dissolvantur manus vestrae: 2. Par. 15. Take courage unto you, and let not your hands be dissolved from the work you have begun. 38 This resolution had the three children, Sidrach, Misach, and Abdenago, when having heard the flattering speech, and infinite threats of cruel Nabuchodonosor, they answered with a quiet spirit; Dan. 3. O king, we may not be careful to 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. 39 This resolution had Peter and john, who being so often brought before the council, and both commanded, threatened, and beaten, to talk no more of Christ: answered still; Obedire oportet Deo magis quam hominibus: Act. 4.5. We must obey God, rather than men. The same had Saint Paul also, when being requested with tears of the Christians in Caesarea, Acts. 21. that he 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's name in jerusalem: but also to suffer death for the same. And in his Epistle to the Romans, he yet further expresseth this resolution of his, Rom. 8. when he saith; 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 sword? I am certain, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor strength, nor height, nor depth, nor any creature else, shall be able to separate us from the love of God, which is in jesus Christ our Lord. 40 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 out of the * Which book is not any part of canonical scripture: nevertheless this example may well be true, for that such constancy is often found in the children of God. second book of Maccabes, and that before the coming of Christ, but yet nigh unto the same, and therefore no marvel (as the fathers do note) though 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 * It was a manifest breach of the law of God: and so no small matter to them that knew it. small matter required at their hands, by the tyrant's commandment: that is, only to eat a piece of swine's flesh, which then was forbidden. For thus it is recorded in the book aforesaid. 41 It came to pass that seven brethren were apprehended together in those days, & brought (with their mother) to the king Antiochus, 2. Mac. 7. and there compelled with torments of whipping, and other instruments, to the eating of swine's flesh against the law. A marvellous constancy of the seven Maccabees and their mother. 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 frying pans and pots of brass to be made burning hot: which being ready, he caused the first man's tongue to be cut of, with the tops of his fingers, and toes, as also with the skin of his head, the mother and other brothers looking on, and after that to be fried until he was dead. Which being done, the second brother was brought to torment, and after his hair plukt off from his head, together with the skin, they asked him whether he would yet eat swine's flesh or no, before he was put to the rest of his torments? Whereto he answered; No: and thereupon was (after many torments) slain with the other. Who being dead, the third was taken in hand, and being willed to put forth his tongue: he held it forth quickly together with both his hands to be cut off, saying confidently; A worthy saying. I received both tongue and hands from heaven, and now I despise them both for the law of God, for that I hope to receive them all of him again. And after they had in this sort tormented and put to death six of the brethren, every one most constantly protesting his faith, and the joy he had to die for God's cause: there remained only the youngest, whom Antiochus (being ashamed 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 son's 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. Whereupon both he and his mother were presently (after many and sundry torments) put to death. 42 This then is the constant and immovable resolution which a Christian man should have in all adversity of this life. Whereof Saint Ambrose saith thus; Lib. 8. off. 38. Gratia preparandus est animus, exercenda mens, & stabilienda ad constantiam: ut nullis perturbari animus possit terroribus, nullis frangi molestijs, nullis supplicijs cedere. Our mind is to be prepared with grace, to be exercised, and to be so established in constancy, as it may not be troubled with any terrors, broken with any adversities, yield to any punishments or torments whatsoever. How a man may come to an invincible resolution. 43 If you ask here how a man may come to this resolution: I answer, that Saint 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 prevail as much as either of them both: and that is, to consider what others have suffered before us, especially Christ himself, and 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 too high for to imitate: look upon some of thy brethren before thee, made of flesh & blood as thou art: see what they have suffered before they could enter into heaven: think not thyself hardly dealt withal, if thou be called to suffer a little also. 2. Cor. 4. 44 Saint Paul writeth of all the apostles together; The sufferings of the apostles. Even unto this hour we suffer hunger and thirst, and lak of apparel: we are beaten with men's fists: we are vagabonds, not having where to stay: we labour & 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 outcasts and purgings of this world, even unto this day: that is, though we be apostles, though we have wrought so many miracles, and converted so many millions of people: yet even unto this day are we thus used. And a little after, describing yet further their lives, he saith; 2. Cor. 6. We show ourselves as the ministers of God, in much patience; in tribulations; in necessities; in distresses; in beatings; in imprisonments; in seditions; in labours; in watches; in fastings; in chastity; in longanimity; in sweetness of behaviour. 2. Cor. 11. And of himself in particular, he saith; In laboribus plurimis, etc. I am the minister of God in many labours, in imprisonments more than the rest, in beatings above measure, and oftentimes in death itself. The particular sufferings of S. Paul. Five times have I been beaten of the jews, and at every time had forty lashes lacking on: three times have I been whipped with rods: once I was stoned: three times have I suffered shipwrak: a day and a night was I in the bottom of the sea: oftentimes in journeys, in dangers of floods: in dangers of thevees: 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 travel: in much watching: in hunger and thirst: in much fasting: in cold and lak of clothes: and beside all these external things, the matters that daily do depend upon me, for my universal care of all churches. 45 By this we may see now, whether the apostles 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 leastwise things necessary to their bodies, & not have suffered them to come into these extremities of lacking clothes to their backs: meat to their mouths, and the like. He that gave them authority to do so many other miracles, might have suffered them at lest to have wrought sufficient maintenance for their bodies, which should be the first miracle that worldly 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 travel 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 Saint Peter interpreteth) to give us example, 1. Pet. 2. what to follow; what to look for; what to desire; what to comfort ourselves withal, in amidst the greatest of our tribulations. 46 The apostle useth this, Heb. 12. as a principal consideration, when he writeth thus to the Hebrews, A notable exhortation of the apostle. upon the recital of the sufferings of other saints before them; Wherefore we also (brethren) having so great a multitude of witnesses (that have suffered before us) let us lay off all burdens of sin hanging upon us) and let us run by patience unto the battle offered us; fixing 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 upon him (I say) which sustained such a contradiction against himself, at the hands of sinners: and be not weary, nor faint in courage. For you have not yet resisted against sin unto blood: and it seemeth you have forgotten that comfortable saying, which speaketh unto you as unto children; My son, Prou. 3. do not contemn the discipline of the Lord, and be not weary when thou art chastened of him. For whom God loveth he chasteneth, & he whippeth every son whom he receiveth. Persevere therefore in the correction laid upon you. job. 5. Apoc. 3. 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 you 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 strengthen 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 jesus Christ, the jews. jac. 5. 47 Saint james the brother of our Lord useth another exhortation to all true catholics, The exhortation of S. james. not much different from this in that his epistle, which he writeth generally to al. Be you therefore patiented my brethren (saith he) until the coming of the 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 the Lord will shortly draw near. Be not sad, and complain not one of another. 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, and you have seen the end of the Lord with him: you have seen (I say) that the Lord is merciful and full of compassion. 48 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 powered 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 unto his children in the time of the cruel persecution of Antiochus against the jews. Now (saith he) is the time that pride is in her strength: 1. Mac. 2. 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 testament 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. Was not Abraham found faithful in time of temptation, Gen. 12. and it was reputed unto him for justice. joseph in time of his distress, Gen. 41. kept God's commandments, and was made Lord over all Egypt. Phinees our father, Num. 25. for his zeal towards the law of God, received the testament of an everlasting priesthood. josu. 1. joshua for that he fulfilled God's word, was made a captain over all Israel. judg. 14. Caleb for that he testified in the church, received an inheritance. 2. Reg. 2. David for his mercy obtained the seat of an eternal kingdom. 4. Reg. 1. Elias for that he was zealous in zeal of the law, was taken up to heaven. Ananias, Azarias, Dan. 3. and Misael, through their belief, were delivered from the flame of the fire. Daniel for his simplicity was delivered from the mouth of lions. Dan. 9 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 shall be your honour and glory. Hitherto are the words of Mathathias, which shall suffice, for the end of this chapter. CHAP. III. Of the third impediment that letteth men from resolution: which is, the love of the world. AS the two impediments removed before, be indeed 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 defer this resolution: he should find the foundation thereof to be the love of this world, whatsoever other excuse they pretend beside. The noble men of jewrie, pretended, fear to be the cause why they could not resolve, to confess Christ openly: but Saint john that felt their pulse, uttereth the true cause to have been; For that they loved the glory of men, john. 12. more than the glory of God. Demas that forsook Saint Paul in his bands, even a little before his death, pretended another cause of his departure to Thessalonica, but Saint Paul saith it was; Quia diligebat hoc seculum: 2. Tim. 4. For that he loved this world. So that this is a general and universal impediment, and more indeed dispersed, than outwardly appeareth: for that it bringeth forth diverse other excuses, thereby to cover herself in many men. Mat. 13. Marc. 4. Luc. 8. 2 This may be confirmed by that most excellent parable of Christ, recorded by three Evangelists, of the three sorts of men which are to be damned, & the three causes of their damnation: whereof the third and last, and 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 expoundeth it) by the devil in careless men, The exposition of the parable of the seed. that contemn whatsoever is said unto them: as infidels, and all other obstinate and contemptuous people. The second sort are compared to rocky grounds, in which for lak of deep root, the seed continueth not: whereby are signified, light and unconstant men, that now chop in, and now run out: now are fervent, and by and by keycold again: and so in time of temptation, 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, & deceveable 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 du fruit: that is, wheresoever it is received and embraced (as it is among all Christians) and yet bringeth not forth good life: there the cause is, for that it is choked with the vanities of this world. 3 This is a parable of marvellous great importance, as may appear, both for that Christ, The importance of this parable. after the recital thereof, cried out with a loud voice; He that hath ears to hear, let him hear: Mat. 13. as also for that he expounded it himself in secret only to his disciples: and principally, for that before the exposition thereof, he useth such a solemn preface, saying; To you it is given to know the mysteries of the kingdom of heaven, but to others not: for that they seeing do not see, and hearing do not hear, nor understand. Whereby Christ signifieth, 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 and 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. 4 And for that this parable doth contain and touch so much indeed, 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 & 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, and in what sense all the world and commodities thereof are vanities, The parts of this chapter. & of no valu (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 the serving of God is. Secondly, how they are not only vanities, and trifles in themselves; but also, deceptions, as Christ saith: that is, deceits, not performing to us indeed, those little trifles which they do promise. Thirdly, how they are Spinae, that is, pricking thorns, as Christ saith, though they seem to worldly men to be most sweet and pleasant. Fourthly, how they are aerumnae, that is, miseries and afflictions, as also Christ's words are. Fiftly; Quomodo suffocant; how they strangle or choke us, as Christ affirmeth. Sixtly, how we may use them notwithstanding, without these dangers, and evils, and to our great comfort, gain, and preferment. 5 And touching the first, I do not see how it may be better proved, 1 The first part: how all the world is vanity. that all the pleasures and goodly shows of this world are vanities, as Christ here saith: 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; 2. Par. 9 of whom the scripture reporteth wonderful matters, The worldly prosperity of king Solomon. touching his peace, prosperity, riches, and glory, in this world: as that all the kings of 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 was 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, born before him, and six hundred crowns of gold, bestowed in every spear; 3. Reg. 4. as also three hundred buklers, 30. Cori similae, & 60. Cori farinae: & every corus is * For 21. I think he meant but 11. for a Coras according to josephus is reckoned to be 738. of our gallons: which make of our measure 11. quarters, four bushels, one pek. So 900. being taken out of the total sum, the residu that remaineth doth agree well to this account: for it maketh 1037. quarters, six bushels, two peks. But of this kind of measure the judgement of the learned doth vary much, and it would ask a long discourse to beat out the more likely opinion, by conference of places and measures together. By the account of Saint jerom it cometh far short: that is, but to 232. quarters, six bushels, and a half. 21. quarters and odd. & three hundred crowns of gold, bestowed in the gild of every buckler: that he spent every day in his house, a thousand, nine hundred, thirty and seven quarters of meal, & flower; thirty oxen; with an hundred wethers; 3. Reg. 11. Eccles. 1. beside all other flesh: that he had seven hundred wives, as queens, and three hundred others, as concubines. All this, and much more doth scripture report of salomon's worldly wealth, wisdom, riches, and prosperity: which he having tasted, and used to his fill, pronounced yet at the last, this sentence of it all; Vanitas vanitatum, & omnia vanitas: Vanity of vanities, and all is vanity. By vanity of vanities, meaning (as Saint jerom interpreteth) the greatness of this vanity, above all other vanities that may be devised. 6 Neither only doth Solomon affirm this thing, salomon's saying of himself. but doth prove it also by examples of himself. I have been king of Israel in jerusalem (saith he) and I purposed with myself, Eccl. 1. to seek out by wisdom all things: & I have seen, that all under the sun, are mere vanities, & 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 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 handmaids, 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 singers, both men and women, which are the delights of the children of men: fine cups also to drink wine withal: and whatsoever 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 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. 7 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 another witness out of the new testament, and such a one, as was privy to the opinion of Christ herein: that is, Saint john the evangelist, whose words are these; Do not love the world, 1. joh. 2. 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 such as love and follow the world, reduceth all the vanities thereof, unto three general points or branches: Three general points of worldly vanities. 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, & disease of worldly ambition. These than are the three general & principal vanities of this life, wherein worldly men do weary out themselves: ambition, covetousness, and 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. 8 And first to ambition or pride of life, belongeth vainglory: Vain glory. 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 run up and down the streets, after a feather, flying in the air, tossed hither and thither, with the blasts of infinite men's mouths. For as this man might weary out himself before he got the thing which he followed, and yet when he had it, he had gotten but a feather: so a vain glorious man may labour a good while, before he attain to the praise which he desireth; 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 al. 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, and had the devil: Mat. 27. john. 8. other said he was a prophet: 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, about this matter, john. 9 as Saint john affirmeth. Finally, they received him into jerusalem, with triumph of Hosanna, Mat. 21. Mar. 11. Mat. 27. Luc. 23. casting their apparel under his feet. But the friday next ensuing, they cried Crucifige against him, and preferred the life of Barrabas, a wicked murderer, before him. 9 Now my friend, if they dealt thus with Christ, which was a better man, than ever thou wilt be: and did more glorious miracles, than ever thou wilt do, to purchase thee name and honour with the people: why dost thou so labour, and beat thyself about this vanity of vain glory? Why dost thou cast thy travels into the wind of men's mouths? Why dost thou put thy riches in the lips of mutable men, where every flatterer may rob thee of them? Hast thou no better a chest to lok them up in? Saint Paul was of another mind, when he said; I esteem little to be judged of you, 1. Cor. 4. 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 the way to jericho, Luc. 18. had depended of the liking and approbation of the goers by, he had never received the benefit of his sight: for that, they dissuaded him from running, and crying so vehemently after Christ. It is a miserable thing for a man to be a windmill, which maketh no meal, but according as the blast endureth. If the gale be strong, he surgeth about lustily; but if the wind slake: he relenteth presently. So praise the vainglorious 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 to adore any thing whatsoever. Dan. 3. Pro. 27. 10 The scripture saith most truly; As silver is tried in the fire by blowing 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 themselves, for joy thereof: and yet afterward brought down, with a contrary wind, and driven full near to desperation by contempt? Psal. 9 How many do we see daily (as the prophet did in his days) commended in their sins, and blessed in their wickedness? How many palpable and intolerable flatteries do we hear both used, and accepted daily, and no man crieth with good king David; Away with this oil, and ointment of sinners, let it not come upon my head? Psa. 140. Is not all this vanity? Is it not madness, as the scripture calleth it? Psal. 39 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 elders in the apocalypse took off their crowns, and cast them at the feet of the lamb: Apoc. 4. and thou wouldst pluck forty from the lamb to thyself, if thou couldst. O fond creature! How truly saith the prophet; Homo vanitati similis factus est: A man is made like unto vanity. That is, Psa. 143. like unto his own vanity: as light as the very vanities themselves, which he followeth. And yet the wise man more expressly; In vanitate sua appenditur peccator: Eccl. 23. The sinner is weighed in his vanity. That is, by the vanity, which he followeth, is seen how light and vain a sinner is. 11 The second vanity that belongeth to ambition, is desire of worldly honour, dignity, Worldly honour and promotion. 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, travel, or peril whatsoever. The love of this, letted the great men, that were Christians in jewrie, john. 11. from confessing of Christ openly. The love of this, letted Pilate from delivering jesus, john. 19 according as in conscience he saw he was bound. The love of this letted Agrippa, & Festus, from making themselves Christians, albeit they esteemed Paul's doctrine to be true. Acts. 26. The love of this letteth infinite men daily from embracing the means of their salvation. But (alas) these men do not see the vanity hereof. Saint Paul saith not without just cause; Nolite esse pueri sensibus: 1. Cor. 14. Be you not children 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 wouldst desire: and think how many have had that before thee. Remember how they mounted up, & 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 advancement? 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 over their heads now, whose faces might not be looked on without fear, in this world? What then have their dignities done them good? 12 It is a wonderful thing to consider the vanity of this worldly honour. The vanity of worldly honour. It is like a man's own shadow, which the more a man runneth after, the more it flieth: and when he flieth from it, it followeth him again: and the only way to catch it, is to fall down to the ground upon it. So we see, that those men which desire honour in this world, are now forgotten: and those which most fled from it, and cast themselves lowest of all men, by humility, are now most of all honoured: honoured (I say) most, 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 Saint Paul, and his like, which so much despised worldly honour in this life, according to the saying of the prophet; Psa. 138. Thy friends (O Lord) are too too much honoured. Most vain then is the pursuit of this worldly honour, and promotion: seeing it neither contenteth the mind, nor continueth 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 shall be used upon those that are over others: Sap. 6. the mean man shall obtain mercy; but the great and strong shall suffer torments strongly. Worldly nobility. 13 The third vanity that belongeth to ambition, or pride of life, is nobility of flesh and blood: a great pearl in the eye of the world: but indeed in itself, and in the sight of God, a mere trifle and vanity. Which holy job well understood, job. 17. when he wrote 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 saith 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 another 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 saith by one prophet; Ose. 9 They are made abominable, even as the things which they love: their glory is from their nativity, from the belly, and from their conception. 14 It is a miserable vanity to go beg credit of dead men, when 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 son of man: that is, the son of the virgin Marie (for otherwise he was no son of man) and further than this also, Mat. 8.20.24.26. john. 10. called himself 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. Neither when he had to make a king first in Israel, did he seek out the ancientest blood: but took Saul, 1. Reg. 9 1. Re. 16. of the basest tribe of all Israel: and after him David the poorest shepherd of all his brethren. And when he came into the world: he sought not out the noblest men to make princes of the earth; that is, to make apostles: but took of the poorest, Mat. 4. Psal. 44. 1. Cor. 1. and simplest, thereby to confound (as one of them saith) the foolish vanity of this world; in making so great account of the pre-eminence of a little flesh and blood, in this life. 15 The fourth vanity that belongeth to ambition, or pride of life, is worldly wisdom, The vanity of worldly wisdom. whereof the apostle saith; The wisdom of this world is folly with God. If it be folly, 1. Cor. 3. then great vanity (no doubt) to delight so 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. After that, 1. Reg. 9 when God would displace this man again for his sin: he sent Samuel to anoint one of Isai his sons: and being come to the house, ●. Reg. 16. Isai brought forth his eldest son, Eliab, a lusty tall fellow, thinking him indeed most fit to govern: but God answered; Respect not his countenance, nor his tallness of parsonage: for I have rejected him: neither do I judge according to the countenance of man. After that, Isai 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, & said, there was no more left but only a little red headed boy, that kept the sheep, called David: which Samuel caused to be sent for. And assoon as he came in sight: God said to Samuel, this is the man that I have chosen. 16 When the Messiah was promised unto the jews to 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 contemptuously 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, Luc. 9 saying; You know not of what spirit you are. The apostles preaching the cross, and necessity of suffering, to the wise gentiles, and philosophers, 1. Cor. 1. were thought presently fools for their labours. Festus the emperor's lieutenant, hearing Paul to speak so much of abandoning the world, and following Christ, said, he was mad. Acts. 36. 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 their own confession, being now in place of torment; Sap. 5. Nos insensati 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. 17 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? Yet Saint Paul saith; Non multi sapientes, 1. Cor. 1. 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 Saint Paul saith no: except first he become a fool; Stultus fiat, 1. Cor. 3. ut sit sapiens: If any man seem wise among 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. 18 The first vanity belonging to pride of life, is corporal beauty: The vanity of beauty. whereof the wise man saith; Vain is beauty, Pro. 31. and deceivable is the grace of countenance. Whereof also king David understood properly, Psa. 118. when he said; Turn away 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: Psal. 4. whose property is; To love vanity: as the prophet saith. 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 our 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 fountain thereby: or happening upon a small vain of gold, may thereby come to the whole mine itself. But we like babes, delight ourselves only with the fair cover of the book, and never do consider what is written therein. In all fair creatures, A lesson to be read in the beauty of all creatures. that man doth behold, he ought to read this, saith 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. 19 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 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 it is, 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 vanity thereof. The vanity of beauty. 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 scratch, and all the matter of love is gone: let there come but an agu, and 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 disfigureth 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 see it myself: or to endanger my soul for it, if I see it in others? The vanity of apparel. 20 The sixth vanity belonging to pride of life, is the glory of fine apparel: against which the wise man saith; Eccl. 11. In vestitu ne glorieris unquam: See thou never take glory in apparel. 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. Saint Paul said unto a bishop; If we have wherewithal to cover ourselves, 1. Tim. 6. let us be content. And Christ touched deeply the danger of nice apparel, when he commended so much S. john Baptist for his austere attire: Mat. 3.11. Luc. 7. adding for the contradictory; Qui mollibus vestiuntur in domibus regum sunt: They which are appareled in soft and delicate apparel are in kings courts. In king's courts of this world, but not in the king's court of heaven. For which cause in the description of the rich man damned, this is not omitted by Christ; Luc. 16. That he was appareled in purple and silk. 21 It is a wonderful thing to consider the different proceeding of God and the world herein. God was the first that ever made apparel in the world: Gen. 3. and he made it for the most noble of all our ancestors, in paradise: and yet he made it but of beasts skins. And Saint Paul testifieth of the noblest saints of the old testament, Heb. 12. that they were covered only with goat's skins, and with hairs 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 to adorn our bodies withal. From one, we take his wool: from another, The extreme vanity and poverty of man. his skin: from another, his fur: 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, and do beg of them certain pearls to hang about us. We go down into the ground for gold and silver: and 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 finger, 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 saith) we pass over our days in vanity, Psal. 77. and do not perceive our own extreme folly. 22 The second general branch, which Saint john appointeth unto the vanity of this life, 2 is concupiscence of the eyes: Concupiscence of the eyes. whereunto the ancient fathers have referred all vanities of riches and wealth of this world. Of this Saint Paul writeth to Timothy; Give commandment to the rich men of this world, 1. Tim. 6. 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 another place, when it saith; Riches shall not profit a man in the day of revenge. Pro. 11. That is, at the day of death and judgement: which thing, the rich men of this world, do confess themselves, though too late, when they cry; Divitiarum iactantia quid nobis contulit? Sap. 5. What hath the bravery of our riches profited us? The vanity and peril of worldly wealth. All which evidently declareth the great vanity of worldly riches, which can do the possessor no good at all, when he hath most need of their help. Psal. 75. Rich men have slept their sleep (saith 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 awake (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 now, which heaped together gold and silver, Cap. 3. 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 Saint james; jac. 5. Now go to, you rich men: weep, and howl in your miseries, that come upon you: your riches are rotten, and your gold and silver is rusty: and the rust thereof shall be in testimony against you: it shall feed on your flesh as fire: you have hoardward up wrath for yourselves in the last day. 23 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? Saint Paul saith of himself; that He esteemed it all but as dung. And he had great reason surely to say so, Phil. 3. seeing indeed they are but dung: that is, the very excrements of the earth, and found only in the most barren places thereof: job. 28. as they 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, Levi. 11. that whatsoever did go with his breast upon the ground, should be unto us in abomination. How much more than a reasonable man, that hath glued his heart & soul unto a piece of earth? We came in naked unto this world, Cap. 1. and naked we must go forth again, saith job. The mil-wheel stirreth 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 born. job. 27. When the rich man dieth (saith 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, and a whirl wind shall snatch him from his place: it shall rush upon him, and shall not spare him: it shall bind his hands upon him, and shall hiss over him. For that it seethe his place whither he must go. 24 The prophet David in like wise forewarneth us of the same, in these words; Be not afraid 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 whither he goeth: he shall pass into the progenies of his ancestors (that is, he shall go to the place where they are, who hath lived as he hath done) and world without end he shall see no more light. 25 Al this and much more is spoken by the holy Ghost, to signify the dangerous vanity of worldly wealth: 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 venomous & perilsom: 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, cannot stay us from the love of this dangerous vanity? Nolite cor apponere, saith God by the prophet: that is; Lay not your heart unto the love of riches. Psal. 61. Eccl. 31. Qui diligit aurum non iustificabitur, saith the wise man: He that loveth gold shall never be justified. I am angry greatly upon rich nations, saith God by Zacharie. Cap. 1. Mat. 19 Christ saith; Amen dico vobis, 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; Woe be to you rich men, Luc. 6. for that you have received your consolation in this life. Finally, Saint Paul saith generally of all, and to all; 1. Tim. 6. They which will be rich, do fall into temptation, and into the snare of the devil, and into many unprofitable and hurtful desires, which do drown men in destruction and perdition. 26 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 go, and excuse themselves, by the pretence of wife and children, as they are wont, saying; They mean nothing else, but to provide for their sufficiency. Doth Christ, or Saint Paul admit this excusation? Ought we so much to love wife, The pretence of wife and children refused. 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 wealthily in earth? All this is vanity (dear brother) and 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 bore 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 deathbeds: whence presently they are to departed to that place, where flesh and 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 shall be sufficient for this point of riches. 3 Of the vanity of worldly pleasure. 27 The third branch of worldly vanities is called by Saint john, concupiscence of the flesh: which containeth all pleasures and carnal recreations; as banqueting, laughing, playing, 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 & abundance, as worldly men seek and use them, appeareth plainly by these words of Christ; john. 16. Woe be unto you which now do laugh for you shall weep. Woe be unto you that now live in fill, & satiety: for the time shall come, when you shall suffer hunger. And again, in Saint john's Gospel, speaking to his apostles, and by them to all other, he saith; You shall weep and pule: but the world shall rejoice. john. 16. 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. 28 The very same doth job confirm, both of the one, and the other sort: for of worldlings he saith; job. 21. That they solace themselves with all kind of music, and do pass over their days in pleasure, and in a very moment, do go down into hell. But of the godly he saith in his own person; job. 3. That they sigh before they eat their bread. And in another place; That they fear all their works, job. 9 knowing that God spareth not him which offendeth. The reason whereof the wise man yet further expresseth, saying; That the works of good men are in the hands of God: Eccl. 9 and no man knoweth (by outward things) whether love or hatred, at God's hands: but all is kept uncertain for the time to come. And old Tobias insinuateth yet another cause, when he saith; Tob. 5. What joy can I have or receive, seeing I sit here in darkness? Speaking literally of his corporal blindness, but yet leaving it also to be understood of spiritual and internal darkness. 29 These are then the causes (beside external affliction, Why good men are sad in this life. which God often sendeth) why the godly do live more sad and fearful in this life, 1. Cor. 2. 2. Cor. 7. Phil. 2. job. 3. john. 16. than wicked men do, according to the counsel of Saint Paul: and why also they sigh often and weep, as job & Christ do affirm: for that they remember often the justice of God: their own frailty in sinning: the secret judgement of God's predestination * Calling and justifying, are very plain and infallible tokens thereof. Rom. 8.30. And so far is it not uncertain unto the faithful. uncertain to us: the vale of misery & desolation, wherein they live here: which made even the apostles to groan, Rom. 8. Eph. 4. Mat. 24. 2. Cor. 5. and 7. as Saint Paul saith, though they had less cause thereof than we. In respect whereof we are willed to pass over this life in carefulness, watchfulness, fear, and trembling, and in respect whereof also, the wise man saith; Eccl. 7. 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 wise men: but where mirth is, there is the heart of fools. Finally, in respect of this, the scripture saith; Beatus homo qui semper est pavidus: Pro. 28. Happy is the man which always is fearful. Which is nothing else, but that which the holy Ghost commandeth every man, by Micheas the prophet; Mich. 6. Sollicitum ambulare cum Deo: To walk careful and 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 off a great deal of those worldly pastimes, wherewith the careless sort of sinners are overwhelmed: I mean of those good fellowships of eatings, drinkings, laughings, singings, disputings, and other such vanities that distract us most. 30 Hereof Christ gave us a most notable advertisement, in that he wept often: as at his nativity; at the resuscitation of Lazarus; john. 10. Luc. 19 upon jerusalem; and upon the cross. But he is never read to have laughed in all his life. Hereof also is our own nativity and death a signification: which being both in God's hands, are appointed unto us, with sorrow and grief, as we see. But the middle part thereof, that is, our life, being left in our own hands (by God's appointment) we pass it over with vain delights, never thinking whence we came, nor whither we go. 31 A wise traveller passing by his In, A similitude. though he see pleasant meats offered him: 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 layeth hands on every delicate bait that is presented to his sight, and playeth the prince, for a night or two. But 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 many churches yet is, to fast the even of every feast, and then to make merry the next day, that is, upon the festival day itself: which may represent unto us, the abstinent life of good men in this world, and the mirth that they have 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: and the host scoreth up all in the mean space. And when the time cometh, that they must pay: many an heart is sad, that was pleasant before. 32 This the scripture affirmeth also, of the pleasures of this world; Prou. 14. Risus dolore miscebitur, & extrema gaudij 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 worldlings, Amos. 2. Tob. 2. by the prophet Amos; Your mirth shall be turned into mourning and lamentation. Yea, and more than this, if you be not able to discharge the reckoning: you may chance to hear that other dreadful sentence of Christ, in the apocalypse; Apoc. 18. Quantum in delicijs fuit, tantum date illi tormentum: Look how much he hath been in his delights, so much torment do you lay upon him. 33 Wherefore, to conclude this point, and therewithal this first part, touching vanities: truly may we say with the prophet David, of a worldly minded man; universa vanitas omnis homo vivens: Psal. 38. 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 most esteem. And therefore I may well end with the words of God, by the prophet Esay; Vae vobis, isaiah. 59 qui trahitis iniquitatem in funiculis vanitatis: Woe be unto you, which do draw wickedness in the ropes of vanity. These ropes are those vanities of vain glory, promotion, The ropes of vain glory. dignity, nobility, beauty, riches, delights, and other before touched: which always draw with them some iniquity and sin. For which cause, David saith unto God; Psal. 3. Thou hatest (O Lord) observers of superfluous vanities. And lastly, for this cause the holy Ghost pronounceth generally of all men; Psal. 39 Beatus vir qui non respexit in vanitates, & insanias falsas: Blessed is that man, which hath not respected vanities, and the false madness of this world. 34 Now come I then to the second part proposed in this chapter: 2 How worldly vanities are also deceits. to show how this world, with the commodities thereof, are not only vanities, but also deceits (as Christ termeth them) for that indeed, Mat. 13. they perform not unto their followers, those idle vanities which they do promise. Wherein the world may be compared to that wretched and ungrateful deceiver Laban: Gen. 29. who made poor jacob to serve him seven years for fair Rachel, False promises of the world. and in the end deceived him with foul Lia. What false promises doth the world make daily? To one it promiseth long life and health: and cutteth him off in the midst of his days. To another it promiseth great wealth, and promotion: and after long service, performeth no part thereof. To another it promiseth great honour by large expenses: but underhand it casteth him into contempt by beggary. To another 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 & windows of private houses; of princes palaces; of secret chambers: and you shall see, and hear nothing, but lamentable complaints: one, for that he hath lost; another for that he hath not won; a third, for that he is not satisfied; ten thousand for that they are deceived. The false promise of renown. 35 Can there be a greater deceit (for examples sake) than to promise renown, and memory, as the world doth to her followers: and yet to forget them assoon as they are dead? Who doth remember now one of forty thousand jolly fellows in this world, captains, soldiers, counsellors, dukes, earls, princes, prelates, and emperors: kings, and queens; lords, and ladies? Who remembreth them I say? Who once thinketh or speaketh of them now? Hath not their memory perished with their sound, Psal. 9 as the prophet saith? Did not job promise truly, job. 13. Psal. 1. that Their remembrance should be as ashes trodden under foot? And David that They should be as dust blown with the wind? Divers men there have been ere this, that have been very mean in common account: and yet because they have laboured to be unknown to the world, therefore the rather the world both remembreth, & honoureth now the memory of them. But many a king and emperor have strived and 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 and forgetful host, A comparison. who if he see his old guest come by in beggarly estate, all his money being spent: he maketh semblance not to know him. And if the guest 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 to use him ill as you pass by: beat him well, or do some other notable injury unto him, and he will remember you, as long as he liveth, and many times will talk of you, when you are far off from him. 36 Infinite are the deceits, What the deceits of the world are. and dissimulations of the world. It seemeth goodly, fair, and gorgeous, in outward 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 and patches within. To know the miseries of the world, you must go a little out from it. For, as they which walk in a mist, A similitude. do no see it so well, as they which stand upon an 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 striketh out the poor sheep's eye, and so bringeth to pass, that she may not see the way to escape from his tyranny. 37 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 rocketh him asleep, at ease and pleasure; it bindeth him sweetly; it deceiveth him pleasantly; it tormenteth him in great peace and rest: it hath a proud spirit straightways, Mat. 4. to place him in the pinnacle of greedy ambition, and therehence, to show him all the dignities, and 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. (But 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, 3. Reg. 22. which must keep 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 strumpets of Babylon, to offer him drink in golden cups, but all mingled with most deadly poison: it hath in every door an alluring jahel, Apo. 17. judic. 4. to entice him into the milk of pleasures and delights, but all have their hammers and nails in their hands, to murder him in the brain, when he falleth asleep. It hath in every corner, a flattering joab, 2. Reg. 20. to embrace with one arm, and kill with the other. A false judas, to give a kiss, and therewith to betray. Luc. 22. Finally, it hath 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 most of all forgetteth them, that labour and travel 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 Isai, that I should know him? 1. Reg. 25. Upon great cause then said the prophet David; O you children of men, Psal. 4. how long will you be so dull hearted? Why do you love vanity, and seek after a lie? He calleth the world not a liar, but a lie itself: for the exceeding great fraud and deceit, which it useth. 38 The third name or property that Christ ascribeth unto the pleasures and riches of the world, 3 How pleasures of the world are thorns. is, that they are thorns: of which Saint 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? Hom. 15. in evang. And yet surely they are thorns; for that, with the priks of their careful cogitations, they tear, and make bloody the minds of worldly men. By which words, this holy father signifieth, that even as a man's * But the words of Christ declare, that it is another thing that he did specially respect therein: that is, the choking or destroying of such corn as was sown among them; and the utter extinguishing, or great hindering of all good motions of the spirit of God, in all those that are worldly minded. naked body, tossed and tumbled among many thorns, cannot 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, cannot but be vexed with restless pricking of the same, and 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; Ecc. 1.2.3.4 Vanity of vanities, that is, the greatest vanity of all other vanities: but also Affliction of spirit: giving us to understand, that where these vanities are, and the love of them once entered: there is no more the peace of God, which passeth all understanding: Phil. 4. 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 indeed a most miserable and pitiful affliction of spirit. 39 And the reason hereof is, A comparison. that as a clock 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, wherewith 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? 40 Of all the plaegs sent unto Egypt, Exod. 8. that of the flies was one of the most troublesome, and fastidious. For, they never suffered men to rest; but the more they were beaten off, the more they came upon them. 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 cannot beat them off, by any means they can devise. They rush upon them in the morning, as soon as they awake; 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 finally, they are like to those importune and unmerciful tyrants, which God threateneth to wicked men, by jeremy the prophet; jere. 16. Qui nocte ac die non dabunt 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 abstuli pacem meam à populo isto (dicit Dominus) misericordiam, & miserationes: for that I have taken away my peace from this kind of people (saith God) I have taken away my mercy, and commiserations: a very heavy sentence to all them, that lie under the yoke, and bondage of these miserable vanities. isaiah. 59 41 But yet the prophet Esay hath a much more terrible description of these men's estate; They put their trust in things of nothing, and do talk vanities: they conceive labour, and bring forth iniquity: they break the eggs of serpents, and wove the webs of spiders: he that shall eat their eggs shall die: and that which is hatched thence, shall be 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. The explication of the words of Esay. These are the words 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, & wherein they place their greatest affiance. Secondly he saith; They conceive labour, and bring forth iniquity. Alluding herein, to the childbirth of women, who first do conceive in their womb; and after a great deal of travel, do bring forth their infant: so worldly men, after a great time of travel, 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, crying out to such kind of men; Woe be unto you, which do draw iniquity in the ropes of vanity. 42 But yet to express this matter more forcibly, he useth two other similitudes, saying; They break the eggs of serpents, and do wove 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 wove herself a web: and in the end, when all is done, cometh a puff of wind, or some other little matter, and breaketh all in pieces. Even as he in the Gospel, which had taken great travel and care, Luc. 12. in heaping riches together in plucking down his old barns, building up of new: and when he was come to say to his soul; Now be merry. That night his soul was taken from him, and all his labour lost. Therefore Esay saith in this place, that The webs of these weavers shall not make them cloth to cover them withal: for that their works are unprofitable. 43 The other comparison containeth matter of great danger and fear. For as the bird that sitteth upon the eggs of serpents, by breaking and hatching them, bringeth forth a perilous brood, to her own destruction: so those that sit abroad 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 cannot love and follow these vanities, or entangle himself with their ropes (as his phrase is) but that he must indeed draw on much iniquity therewith: that is, he most 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, Deu. 32. of vain and wicked men; Their vineyard is the vineyard 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 cotatrices uncurable. By which dreadful and loathsome comparisons, he would give us to understand, that the sweet pleasures of this world are indeed deceits, and will prove themselves, one day, most bitter and dangerous. 44 The fourth point that we have to consider, is, how this word aerumna, that is, 4 The fourth part, how the world is misery. 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 many miseries which I might here recount; the first, and one of the greatest, is, Brevity. 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, how bitter is thy remembrance (saith the wise man) unto a man that hath peace in his riches? Eccl. 41. We have seen many men advanced, & not endured two months in their prosperity: we have heard of diverse married in great joy, and have not lived six days in their felicity: we have read of strange matters in this kind; and we see with our eyes no few examples daily. What a grief was it (think you) to Alexander the great, 1. Mac. 1. 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; Luc. 12. Hac nocte: 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 up 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 off, 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? A comparison. For as we see these mules of princes go, all the day long, laden with treasure, and covered with fair clothes, but at night shaken off, into a sorry stable, much bruised & gauled, with the carriage of those treasures: so rich men that pass through this world, laden 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 off, with their wounded consciences, to the loathsome stable of hell and damnation. 45 Another misery joined to the prosperity of this world, Discontent. is the grievous counterpeaze of discontentments, 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 * Itself is not so called: but it is said, that those that marry should have tribulation in the flesh: which is in respect of the cares & molestations that commonly hang (or specially at that time, as the case stood with them) on the married estate. pleasure of the flesh, though it be lawful and honest; yet is it called by Saint Paul Tribulation of the flesh: 1. Cor. 7.28. but if it be with sin, ten thousand times more is it environed with all kind of miseries. 46 Who can reckon up the calamities of our body? So many diseases; Miseries of body. so many infirmities; so many * Whereas chance and fortune are used of us in much like sense, though the sense & meaning of those that are instructed in the faith be good, referring all to the providence of God: yet seeing that Saint Augustine long since was sorry, that he had so much used such words (as appeareth, Retr. 1. c. 1.) it were good that we also should more warily decline such words, as others have so profanely abused. And better were it a great deal to say, that such things are of the hand of God. mischances; so many dangers? Who can tell the passions of our mind that do afflict us, Of mind. now with anger; now with sorrow; now with envy; now with fury? Who can recount the adversities, and miseries, that come by our goods? Of goods. Who can number the hurts and discontentations, that daily ensue upon us, Of neighbours. from our neighbours? One calleth us into law for our goods: another pursueth us for our life: a third, by slander impugneth our good name: one afflicteth us by hatred; another by envy; another by flattery; another by deceit; another by revenge; another by false witness; another 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, and 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 Assuerus: who, Hester. 5. for that, Mardocheus 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. 47 Add now to this misery of darkness and 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 walk. They have eyes, Mat. 13. 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 indeed. The children of this world are wiser in their generation, Luc. 16. than the children of 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, 1. Cor. 2. man understandeth not the things which are of God. Walk over the world, and you shall find men as sharp eyed as eagles in things of the earth: but the same men as blind as beetles in matters of heaven. Thereof ensu 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 travel taken for the body, and so little care used for the soul. Finally, if you will see in what great blindness the world doth live, remember that Saint Paul coming from a worlding to be a good Christian, Acts. 9 had scales taken from his eyes by Ananias, which covered his sight before, when he was in his pride, and ruff of the world. 48 Beside all these miseries, Temptations and dangers. there is yet another misery, greater in some respect, than the former; & that is, the infinite number of temptations, of snares, of enticements in the world, whereby men are drawn to perdition daily. Athanasius writeth of Saint Anthony the hermit, that God revealed unto him, one day, Athan. in vita Anthonij. 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, saith; God shall reign snares upon sinners. Psal. 10. 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, and lose 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 company 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. 49 Of this then, and of the blindness declared before, Facility of sinning. 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 truly saith the scripture; Miseros facit populos peccatum: Prou. 14. Sin is the thing that maketh people miserable. And yet, how easily men of the world do commit sin, and how little scruple they make of the matter, job signifieth, when talking of such a man, he saith; 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 in to the streets, behold the doings of men, view their behaviour, consider what is done in shops; in hals; 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 take any account, nothing is so little accounted of, as to sin. The sinful state of the world. He shall see justice sold; verity 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 & extortioners reverenced & honoured; many fools put in authority; and diverse, 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 their passions, not by law of justice, reason, religion, or virtue. 5 The fift part of this chapter. 50 Of this doth ensue the fift 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 saith; Rom. 8. Si quis spiritum Christi non habet, hic non est eius? If any man hath 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 fruits of Christ's spirit reckoned up by Saint Paul unto the Galathians: to wit; Gal. 5. Charity, which is the root and mother of all good works: The effects of the spirit of Christ. joy, in serving God: Peace, or tranquility of mind in the storms of this world: Patience, in adversity: longanimity, in expecting our reward: bonity, in hurting no man: Benignity, in sweet behaviour: Gentleness, in occasion given of anger: Faithfulness, 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. Gal. 5. Against these men (saith Saint 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, poisonings, 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. 51 Here now may every man judge of the spirit of the world, and the spirit of Christ: Two rules of S. Paul to know our spirit. and (applying it to himself) may conjecture whether he holdeth of the one, or of the other. Saint 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 their flesh, Gal. 5. with the vices, and concupiscences thereof. That is, they have so mortified their own bodies, as they strive against all the vices & sins repeated before, and yield not to serve the concupiscences or temptations thereof. The second rule is; If we 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 those fruits thereof: then do we live & 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, neither 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 carnal works, and bringeth forth no fruits indeed of Christ's spirit, nor permitteth them to grow up or prosper within her: thence is it, that the scripture always putteth Christ, Christ and the world enemies. john. 14. and the world for opposite and open enemies. 52 Christ himself saith, that The world cannot receive the spirit of truth. And again, in the same Evangelist he saith; 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; john. 17. Pater just, mundus te non cognovit: Just father, the world hath not known thee. For which cause S. john writeth; john. 2. If any man love the world, the love of the father is not in him. And yet further Saint james, jaco. 4. that Whosoever but desireth to be friend of this world, is thereby made an enemy to God. What will worldly men say to this? Saint Paul affirmeth plainly, 1. Cor. 11. that this world is to be damned. And Christ insinuateth the same in Saint john's Gospel: john. 12. but most of all, in that wonderful fact of his, when praying to his father, for other matters, he excepteth the world by name; john. 17. Non pro mundo rogo, saith he: 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 the world; john. 1. Luc. 23. by the lamb, that taketh away all sins; by him that asked pardon, even for his tormentors, 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. 53 Can any man marvel now why Saint Paul crieth so carefully to us; Rom. 12. Nolite conformari huic saeculo: Conform not yourselves to this world? And again; Titus. 2. That we should renounce utterly all worldly desires? Can any marvel why Saint john, which was most privy, above all others, to Christ's holy meaning herein, saith to us in such earnest sort: Nolite diligere mundum, 1. joh. 2. neque ea quae in mundo sunt: Do not love the world, nor any thing that is in the world. 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 travels upon it. 54 If you ask me the cause why Christ so hateth and abhorreth this world: Why Christ hateth the world. Saint john telleth you; Quia mundus totus in maligno positus est: For that all the whole world is set on naughtiness; 1. joh. 5. for that it hath a spirit contrary to the spirit of Christ, as hath been showed; for that it teacheth pride, vain glory, ambition, envy, revenge, malice, with pleasures of the flesh, and all kind of vanities: and Christ on the contrary side, humility, meekness, pardoning of enemies, abstinence, chastity, sufferance, mortification, bearing the cross, with contempt of all earthly pleasures: for that it persecuteth the good, and advanceth the evil: for that it rooteth out virtue, and planteth all vice: and finally, for that it shutteth the doors against Christ when he knocketh, Apoc. 3. and strangleth the heart that once it possesseth. 55 Wherefore to conclude this part, seeing this world is such a thing as it is: A description of the world. so vain, so deceitful, so troublesome, so dangerous: seeing it is a professed enemy to Christ, excommunicated and damned to the pit of hell: seeing it is (as one father saith) an ark of travel; a school of vanities; a feat of deceit; a labyrinth 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 Saint Austen saith) the joy of this world hath nothing else but false delight; Au. ep. 39 true asperity; certain sorrow; uncertain pleasure; travelsom labour; fearful rest; grievous misery; vain hope of felicity: seeing it hath nothing in it (as saint Chrysostom saith) but tears, Hom. 22. ad pop. Antioc. shame, 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 travels 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 the world? And this, to a reasonable man may be sufficient, to declare the insufficiency of this third impediment. 56 But yet for the satisfying of my promise in the beginning of this chapter: The last part of this chapter, how we may avoid the evil of the world. 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. 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 refuge of birds, in avoiding the dangerous snares of fowlers: that is, to mount up into the air, and so to fly over them al. Frustra iacitur rete ante oculos pennatorum, saith the wise man: Prou. 1. that is, The net is laid in vain before the eyes of such as have wings, and can fly. The spies of Hiericho, though many snares were laid for them by their enemies: yet they escaped all, for that they walked by hills saith the scripture: Hom. 1. in joshua. whereunto Origin alluding, saith; that There is no way to avoid the dangers of this world, * Though the matter be good: yet hardly doth it stand by these places. but to walk upon hills, and to imitate David, that said; Levavi oculos meos ad montes, unde veniet auxilium mihi: I lifted up mine eyes unto the hills, whence all mine aid and assistance came, for avoiding the snares of this world. And then shall we say with the same David; Anima nostra sicut passer erepta est de laqueo venantium: Psa. 120. Psa. 123. Our soul is delivered as a sparrow from the snare of the fowlers. We must say with Saint Paul; Phil. 3. Our conversation is in heaven. And then shall we little fear all these deceits, and dangers upon earth. For as the fowler hath no hope to catch the bird, except he can allure her to pitch 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 deorsum: Throw thyself down: Mat. 4. that is, pitch down upon the baits, which I have laid: eat and devour them: enamor thyself with them: tie thine appetite unto them, and the like. 57 Which gross and open temptation he that will avoid, by contemning the allurement of these baits: by flying 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, Psal. 72. when he said to God; What is there for me in heaven, 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. 58 Saint Paul also was passed over these dangers, Gal. 6. Phil. 3. 2. Cor. 10. when he said; that Now he was crucified to the world, & the world unto him: and that He esteemed all the wealth of this world as 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 God's kingdom to come: the snares of the devil would prevail nothing at all against us in this life. 59 Touching the second point: How to use worldly wealth to our advantage. how to use 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. Luc. 16. The rich glutton might have escaped his torments, and have made himself an happy man by help of worldly wealth, if he would: and so might many a thousand which now live, and will go to hell for the same. Luc. 16. Oh that men would take warning, and be wise whiles they have time. Saint Paul saith; Gal. 4. 2. Cor. 9 Deceive not yourselves: look what a man soweth, 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; Mat. 25. Come ye blessed of my father, enter into the kingdom prepared for you: for I was hungry, and you fed me: I was thirsty, and you gave me to drink: I was 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 nunc divites, plorate, jaco. 5. ululantes in miserijs vestris quae advenient vobis: Go to now you rich men, weep, and howl in your miseries, that shall come upon you? Dam. in hist. Barlaam & Josapha●●. 1 A parable. 60 The holy father john Damascen reporteth a parable of Barlaam the hermit, to our purpose. There was (saith he) a certain city, or common wealth, which used to choose themselves a king from among the poorest sort of the people, and to advance him to great honour, wealth, and pleasures for a time: but after a while, when they were weary of him, their 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 advice (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, and idle expenses, and 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 indeed 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, and placed presently in greater glory than ever he was before. 61 This parable (drawing somewhat near to that which Christ put of the evil steward, The application of this parable. teacheth as much as at this present needs to be said in this point. For the city or common wealth is this present world, which advanceth to authority, poor men: that is, such as come naked into this life, and upon the sudden when they look least for it, doth it pull them down again & turneth them naked into their graves, and so sendeth them into another world: where bringing no treasure with them, they are like to find little favour, and rather eternal misery. The wise king that prevented this calamity, is he, which in this life (according to the counsel of Christ) doth seek to lay up treasure in heaven, against the day of his death, Luc. 12. 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 promiseth) then shall they be happy men; Apo. 14. Mat. 25. and placed in much 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 not you. And when they are known; Ite maledicti in ignem eternum: Mat. 25. Go you accursed into fire everlasting. CHAP. FOUR Of the fourth impediment: which is, too much presuming of the mercy of GOD. 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 plausible, 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 only sentence; God is merciful. Of these men may Christ complain with the prophet, saying; Supra dorsum meum fabricaverunt peccatores, Psa. 128. prolongaverunt iniquitatem: Sinners have built upon my back, Building on God's back. they have prolonged their iniquity. By which words we may account ourselves charged, that prolonging of iniquities, * Though it stand not on the natural sense of this place: yet is it that in effect, which is rebuked, Rom. 6.1. in hope of God's mercy, is to build our sins on his back. But what followeth? Will God bear it? No verily: for the next words ensuing are; Dominus justus, concidet cervices peccatorum: God is just, he will cut in sunder the neks of sinners. Here 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, saith 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, and break your nek downward, except ye repent: for that indeed 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. 2 But you will say; And is not God then merciful? How God is both merciful and just. Yes truly (dear brother) he is most merciful, and 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, saith David: and in the same place; Psal. 24. All the ways of the Lord are mercy & truth. Ser. 52. parvorum. Which words holy Barnard expounding in a certain sermon of his, saith thus; There be two feet of the Lord, whereby he walketh his ways: that is, The two feet of God. 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 God's justice he may retain fear: and in respect of his mercy, Serm. 6. in Cant. he may conceive hope. And in another place; Happy is that soul, upon which our Lord jesus Christ hath placed both his feet. I will not sing unto thee judgement alone, nor yet mercy alone (my God;) but I will sing unto thee, Psa. 101. Psa. 148. with the prophet David, mercy and judgement joined together. And I will never forget these justifications of thine. Tract. 33. in john. 3 Saint Austen handleth this point most excellently in diverse places of his works. Let them mark (saith 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. Psal. 24. Dost thou love that he is sweet? 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 will hold my peace still? Psa. 102. God is merciful, 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; Et verax: that is, He is also true and just. Two dangers of sinners. There be two things, whereby sinners do stand in danger: the one, in hoping too much (which is presumption:) the other, in hoping too little, which is desperation. Who is deceived by hoping too much? He which saith unto himself; God is a good God; a merciful God: and therefore I will do what pleaseth me. And why so? Because God is a merciful God; a good God; a gentle God. These men run into danger by hoping too much. Who are in danger by despair? Those, which seeing their sins grievous, and thinking it now impossible to be pardoned, say within themselves; Well, we are once to be damned: why do not we then, whatsoever 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 mercy of God is great, Eccl. 5. he will be merciful to the multitude of my sins: for the face of his wrath is upon sinners. To him that is in danger by desperation, he saith; Eze. 18. At what time soever a sinner shall turn himself to me, I will forget 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 persevere in their evil life. 4 It is a very evil consequent, and most unjust kind of reasoning, to say; That forsomuch as God is merciful and long suffering, therefore will I abuse his mercy, and continu 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 saith; 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 thee 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 God's just judgement. In which words Saint 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. Whereto Saint Austen addeth another consideration of great dread and fear: Tract. 33. in joan. 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 shalt enjoy it the next week or no. God's goodness nothing helpeth those that persevere in sin. 5 The holy prophet beginning his seventith and second psalm of the dangerous prosperity of worldly men, useth these words of admiration; How good a God, is the God of Israel unto them that be of a right heart! Psal. 72. And yet in all that psalm, he doth nothing else but show the heavy justice of God towards the wicked, even when he giveth them 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 thee. 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, amidst the greatest mercies, bestowed upon the godly. Psal. 33. The eyes of the Lord are upon the just (saith the same prophet) and his ears are bend to hear their prayers: but the face of the Lord is upon them that do evil, to destroy their memory from out the earth. 6 It was an old practice of deceiving prophets, resisted strongly by the prophets of God, to cry; Peace, peace, unto wicked men: jer. 6.8. when indeed there was nothing towards them but danger, sword, and destruction, as the true prophets foretold, and as the event proved. Eze. 13. Wherefore, the prophet David giveth 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 Saint john agreeth, when he saith; If our heart or conscience do not reprehend us for wicked life: then have we confidence with God: 1. joh. 3. as who would say; If our conscience be guilty of lewd and wicked life, and we resolved to dwell and continu therein: then in vain have we confidence in the mercies of God, unto whose just judgement we stand subject for our wickedness. The severity of God's punishment upon sin. 7 It is most wonderful and dreadful to 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 broken off friendship; how straightly he hath taken account; and how severely he hath punished. The Angels that he created with so great care and love, The Angels. and to whom he imparted so singular privileges, of all kind of perfections, as he made them almost very gods (in a certain manner) committed but only one sin of pride, isaiah. 14. 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, 2. Pet. 2. Ep. jud. without redemption, chained for ever, to abide the rigour of hell fire and intolerable darkness. Adam and Eve. 8 After this, God made himself another 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 another: and that also a sin not of so very great importance (as it may seem to man's reason) being but the eating of the tree 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 posterity to eternal damnation, together with himself, if he had not repent. And how severely this grievous sentence is executed, may sufficiently appear by this, that infinite millions of people, even the whole race of mankind, is for it, cast down unto the unspeakable torments of hell: excepting those few, that since are ransomed by the coming down of Gods own son, the second person in Trinity, into this flesh; and by his intolerable sufferings, and death in the same. Moses and Aaron. 9 The two miracles of the world; Moses and Aaron were of singular authority and favour with God: Num. 20.27.33. Deut. 10.32.34. insomuch as they could obtain great things at his hands for other men: & yet when they offended God once themselves, at the waters of contradiction in the desert of Sin, for that they doubted somewhat of the miracle promised to them from God, & thereby did dishonour his majesty before the people, as he saith: they were presently rebuked most sharply for the same: & though they repented heartily that offence; and so, obtained remission of the fault or guilt: yet was there laid upon them a grievous chastisement 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, and shall not enter into the land of promise. 10 In what special great favour was Saul with God, Saul. when he chose him to be the first king of the people: 1. Reg. 10. and 11. Acts. 13. caused Samuel the prophet so much to honour him; and to anoint him prince upon Gods own inheritance, as he calleth it? When he commended him so much, and took such tender care over him? And yet afterward, for that he broke God's commandment, 1. Reg. 13.15.16. in reserving certain spoils of war, which he should have destroyed: yea, though he reserved them to honour God withal, as he pretended: yet was he presently cast off by God; degraded of his dignity; given over to the hands of an evil spirit; 1. Reg. 16. 1. Reg. 31. brought to infinite miseries (though he shifted out for a time) and finally, so forsaken and abandoned by God, 1. Par. 10. as he slew himself: 2. Sam. 21.6 his sons were crucified or hanged on a cross by his enemies; and all his family and lineage extinguished for ever. David. 11 David was the chosen and dear friend of God, 2. Reg. 12. and honoured with the title of One that was according to Gods own heart. But yet, Psal. 34.68.108.101. Psal. 29. assoon as he had sinned: the prophet Nathan was sent to denounce Gods heavy displeasure and punishment upon him. And so it ensued, notwithstanding that he sorrowed and humbled himself so much, as he did for the sin that he had done: as may appear by his fasting, prayer, weeping, wearing of sak, * In this the sense is rather to be regarded: than the words to be straightly urged. eating of ashes, and the like. By which is evident, that how great God's mercy is to them that fear him: so great is his justice to them that offend him. 12 The scripture hath infinite examples of this matter, Gen. 4. Gen. 8. Gen. 19 Num. 16. Levi. 10. as the rejection of Cain and his posterity straight upon his murder: the pitiful drowning of the whole world in the time of No: the dreadful consuming of Sodom and Gomorra, with the cities about, by fire and brimstone: the sending down quick to hell of Chore, Dathan, and Abyron; with the slaughter of two hundred and fifty their adherents, and many thousands of the people beside, for rebellion against Moses & Aaron: the sudden kill of Nadab, and Abju, sons of Aaron, and chosen priests, for once offering of * Wherein also we may see what those may look for that worship God with men's traditions, or otherwise than he hath appointed. other fire on the altar, than was appointed them: the most terrible striking dead of Ananias and Saphira, for retaining some part of their own goods, by deceit, from the apostles: with many more such examples, Acts. 5. which the scripture doth recount. The heaviness of God's hand. 13 And for the grievousness of God's justice, and 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, Gen. 42.43. was the dearest unto his father, as appeareth in the book of Genesis, and therefore also greatly respected by God: and his tribe placed in the best part of all the land of promise, upon the division thereof, josu. 18. having jerusalem, 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 levite, 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 advice, and follow his direction in this war against their brethren. And thence having by God's 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. 14 And who will not then confess with Moses, that God is a just God, a great God, Deu. 10. and a terririble God? Who will not confess with Saint Paul; It is horrible to fall into the hands of the living God? Heb. 10. Who will not say with holy David; A judicijs tuis timui: Psa. 118. I have feared at the remembrance of thy judgements. If God would not spare the destroying of a whole tribe for on sin only; if he would not pardon Chore, Dathan, and Abiron for once; the sons of Aaron for once; Ananias, and Saphyra, for once; if he would not forgive Esau, though afterward he sought the blessing with tears as the apostle saith; if he would not remit the punishment of one fault to Moses and Aaron, Heb. 12. though they asked it with great instance; if he would not forgive one proud cogitation, unto the angels; nor once eating of the tree forbidden unto Adam, without infinite punishment; nor would pass over the cup of affliction from his own Son, though he asked it thrice upon his knees, Mat. 26. with the sweat of blood: what reason hast thou to think that he will let pass so many sins of thine unpunished? What cause hast thou to induce thy 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? Great and strange effects of God's justice. 15 If thou wouldst consider the great and strange effects of God's 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 dangerously, as thou dost. We see that, notwithstanding God's mercy, yea, notwithstanding 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 infidels, heathens, jews, and Turks, that remain in the darkness of their own ignorance: & among Christians, so many that hold not their profession truly, or otherwise are ill livers therein, as that Christ truly said, Mat. 7.20. that few were they that should be saved: albeit his death was paid for all; if they made not themselves unwoorthy thereof. And before the coming of our saviour much more we see, that all the world went a-wry 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 (it seemeth) were not saved; as may be conjectured by the speeches of the prophets from time to time; and specially by the sayings 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? 16 But here some man may say; If this be so, Whether God's mercy be greater than his justice. that God is so severe in punishment of every sin: and that he damneth so many thousands for one that he saveth: how is it true; that The mercies of God are * Spread forth over all his works: as both Augustine and jerom do read; In omnia, or In universa opera eius. Tom. 8.11. on behalf of his children. For even they also have their works so unperfect, and their faith so weak, that but in the depth of the mercy of God, they cannot in any wise be saved: no, not the best that ever was. But concerning that he doth so resolutely set down so many thousands to be damned for one that is saved, it is somewhat more, than the word itself doth warrant; or the proportion of the mercy of God (compared with his justice) may seem to bear. And seeing that this whole treatise in these four next sections, viz. 16.19. is grounded upon a wrong text, therefore it is to be read so much more warily: and no further to be accounted of, than it may be found to have the word of God to warrant the same. above all his other works (as the scripture saith) and that it passeth and exalteth itself above his judgements? Psa. 144. jac. 2. For if the number of the damned 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 matter certain, and out of question. We have to see therefore, Mat. 7.20. how, notwithstanding all this, the mercy of God doth exceed his other works. 17 And first, his mercy may be said to exceed, for that all our salvation is of his mercy, and our damnation from ourselves, as from the first and principal causes thereof, according to the saying of God, Ose. 13. by the prophet; Perditio tua Israel: tantum modo in me auxilium tuum: Thy only perdition is from thyself (O Israel) and thy assistance to do good, is only from me. So that, as we must acknowledge God's grace & mercy for the author of every good thought, and act that we do, and consequently 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. 2 18 Secondly, his mercy doth exceed, in that he desireth all men to be saved, 1. Tim. 2. as Saint Paul teacheth, and himself protesteth, when he saith; Eze. 18. I will not the death of a sinner, but rather that he turn from his wickedness and live. And again, by the prophet jeremy, he complaineth grievously that men will not accept of his mercy offered; jere. 3. Turn from your wicked ways (saith he) why will ye die, you house of Israel? By which appeareth, that he offereth his mercy most willingly & 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, jerusalem, Mat. 25. 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 chickens underneath her wings, but thou wouldst not? Behold thy house (for this cause) shall be made desert, and left without children. Here you see the 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 and desolation upon them: which he fulfilled within forty, or fifty years after, by the hands of Vespasian, emperor of Rome, josephus de bello jud. lib. 1. cap. 1.2 3. and Titus his son: who utterly discomfited the city of jerusalem, and whole nation of jews, whom we see dispersed over the world at this day; in bondage, both of body and soul. Which work of God's justice though it be most terrible: yet was his mercy greater to them, as appeareth by Christ words, if they had not rejected the Son. 19 Thirdly, his mercy exceedeth his * As afore: not as though the meaning should be, that God were more merciful, than just, holy, wise, or such like. justice, even towards the damned themselves: in that he used many means to save them in this life, by calling upon them, and assisting them with his grace to do good: by moving them inwardly with infinite good inspirations: by alluring them outwardly, with exhortations, promises, examples of other; as also by sickness, adversities, and other gentle corrections: by giving them space to repent, with occasions, opportunities, and excitations unto the same: by threatening them eternal death, if they repent not. All which things being effects of mercy, and goodness towards them: they must needs confess amidst their greatest fury, and torments, that his judgements are true, and justified in themselves, and no ways to be compared with the greatness of his mercies. 20 By this than we see that to be true, which the prophet saith; Psal. 83. Misericordiam & veritatem diligit Dominus: God loveth mercy and truth. And again; Psal. 84. Mercy and truth have met together: justice and peace have kissed themselves. We see the reason why the same prophet protesteth of himself; Psa. 100 I will sing unto thee mercy and 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 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 God's mercy: yea in very saints themselves, as David saith. But what fear? That fear truly, which the scripture describeth, Psal. 33. Eccl. 1. Prou. 1. Eccl. 7. Eccl. 15. Eccl. 7. Eccl. 2. when it saith; The fear of the Lord expelleth sin; the fear of God, hateth all evil; he that feareth God, neglecteth nothing; he that feareth God, will turn and look into his own heart; he that feareth God, will do good works. They which fear God, will not be incredulous to that which he saith: but will keep his ways, and seek out the things that are pleasant unto him: they will prepare their hearts, and sanctify their souls in his sight. 21 This is the description of true fear of God, The praise of true fear. 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; Fons vitae; radix prudentiae; corona; Pro. 14. & plenitudo sapientiae; gloria & gloriatio; beatum donum: that is; The fountain of life; the root of prudence; Ecc. 1.2.15. the crown and fullness of wisdom; the glory and gloriation of a Christian man; a happy gift. Of him that hath this fear, the scripture saith; Psa. 112. Happy is the man which feareth the Lord, for he will place his mind upon his commandments. And again; The man that feareth God shall be happy at the last end, Eccl. 1. and shall be 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 of sweetness for them: God hath purchased them an inheritance: Psal. 24. Psal. 30. Psal. 60. Psal. 62. Psa. 144. God is as merciful to them, as the father is merciful unto his children. And (to conclude) Voluntatem timentium se faciet: God will do the will of those that fear him with this fear. 22 This holy fear had good job, when he said to God; I feared all my works. job. 9 And he yieldeth the reason thereof; For I know that thou sparest not him that offendeth thee. This fear lacked the other of whom the prophet saith; The sinner hath exaspered God, by saying, that God will not take account of his doings, Psal. 9 in the multitude of wrath. Thy judgements (O Lord) are removed from his sight. And again, Wherefore hath the man stirred up God against himself, by saying; God will not take account of my doings? It is a great wickedness (no doubt) & 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: & to live so, as though God would not take account of our life: whereas he hath protested most earnestly the contrary, saying, that he is an hard and a sore man, which will not be content to receive his own again, Mat. 25. Luc. 16. but also will have usury: that he will have a reckoning of all his goods lent us: Mat. 7. Luc. 13. that he will have fruit for all his labours bestowed upon us: and finally, that he will have account for every word that we have spoken. Mat. 12. Mat. 27. Mar. 15. john. 2. 23 Christ in the three score and eight psalm, which in sundry places of the Gospel he interpreteth to be written of himself, among other dreadful curses, which he setteth down, 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: ad iniquity upon their iniquity: and let him not enter into thy righteousness: 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, it is to suffer us to be so blinded, as to add iniquity upon iniquity, D. Thomas secunda secundae. q. 14. art. 1.2.3. and not to enter into consideration of his justice. For which cause also, this confident kind of sinning upon hope of God's mercy, is accounted by divines, for the first of the * Those six that Thomas there nameth, are desperation, presumption, impoenitencie, wilfulness, impugning of the known truth, and envying of the grace that is given to another. All which may indeed be easily found to go against the spirit of God. But that they may be accounted to be that same, that in the scripture is called sin against the holy Ghost, and excluded all hope of pardon, that is not so easily to be granted; for that the properties thereunto assigned do not seem to be so fully found in any of these. A wilful resisting of the known truth, not of infirmity, for fear, or favour, but of mere malice for hatred of it, even only for that it is the truth, may seem to come much nearer unto it, than (all things considered) those others do. Neither doth he set them down absolutely to be six several sorts of that sin, but in that sense that himself doth there limit. six grievous sins against the holy Ghost, which our Saviour in the gospel, signifieth to be so hardly pardoned unto men by his father: and the reason why they call this a sin against the holy Ghost, is, Why presumption is a sin against the holy Ghost. for that it rejecteth wilfully one of the principal means left by the holy Ghost, to retire us from sin, which is the fear and respect of God's justice upon sinners. 24 Wherefore, to conclude this matter of presumption: me think, we may use the same kind of argument touching the fear of God's justice, Rom. 13. as Saint Paul useth to the Romans of the fear of God's ministers, which are temporal princes: wouldst thou nor fear the power of a temporal prince, saith he? Do well then: and thou shalt not only not fear, but also receive laud and praise therefore. But if thou do evil, than 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, saith the wise man; Pro. 28. 2. 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. Tim. 4. 25 If the matter had been so secure, as many men by flattery do persuade themselves it is: Saint Peter would never have said unto Christians now baptized; 1. Pet. 1. Walk you in fear, during the time of this your earthly habitation. Nor S. Paul to the same men; Phil. 2. Work your own salvation in fear and trembling. An objection answered. But here some men will ask, how then doth the same apostle in another place say; 2. Tim. 1. That God hath not given us the spirit of fear, but 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 punishment, without love: Servile fear, and the fear of children. but a spirit of love joined with fear of children, whereby they fear to offend their father, not only in respect of his punishment, but principally for his goodness towards them, & benefits bestowed upon them. This Saint Paul declareth plainly to the Romans, putting the difference between servile fear, and the fear of children; Rom. 8. You have not received again the spirit of servitude (saith he) in fear, but the spirit of adoption of children, whereby we cry to God, Abba father. He saith here to the Romans: you have not received again the spirit of servitude in fear, How the fear of gentiles was servile. for that their former spirit (being gentiles) was only in servile fear: for that they honoured and adored their idols, not for any love they bore unto them, being so infinite as they were, and such notable lewdness reported of them (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. 26 Saint Peter also in one sentence expoundeth all this matter. For having said; Timorem eorum ne timueritis: Fear not their fear. 1. Pet. 3. * Divers so take it: but it seemeth rather (in my judgement) that such as expound it, as if the apostle forbade them to fear those adversaries of theirs, do come somewhat nearer to the sense of the place. Meaning of the servile fear of wicked men: he addeth presently; Dominum autem Christum sanctificate in cordibus vestris & cum modestia, & timore, conscientiam habentes bonam. That is; Do you sanctify the 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. 27 The first, that albeit the spirit of servile fear be forbidden us (especially when we are now entered into the service of God) yet is it most profitable for sinners, Two things to be noted. and such as yet but begin to serve God: for that it moveth them to repentance, and to look about them: for which cause * Truth it is, that such fear serveth well to such a purpose. But the fear that in this place is spoken of, seemeth by the circumstances of the place, not to be the servile, but the childlike fear. As also another sense of this place may stand likewise, viz. that to fear the Lord is the first, or principal part, or greatest point of all wisdom. For that whosoever feareth the Lord, shall so govern his ways, and have all things fall out so well, that all the wisdom in all the world beside, can never be able so to forecast for all events. For the Lord himself taketh upon him the protection & government of those that fear him: on whose behalf he maketh all things to fall out to the best. it is called by the wise man; Prou. 1. The beginning of wisdom. And therefore both jonas to the Ninivites; jon. 13. and S. john Baptist to the jews; Mat. 3. and all the prophets to sinners, have used to stir up this fear, by threatening the dangers & 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 Saint john saith; 1. joh. 4. That perfect love, or charity expelleth fear. Tract. 9 in epist. 1. joh. Whereupon S. Austen saith, 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, saith this holy father. 28 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 Saint john teacheth: yet being joined with * Then is it not that servile fear. love and reverence (as it ought to be) it is most profitable, and necessary for all common Christians, whose life is not so perfect, nor charity so great, as that perfection, whereof Saint john speaketh. This appeareth by that, that Christ persuaded also this fear, even unto his apostles, saying; Fear you him; Luc. 12. which after he hath slain the body, hath power also to send both body and soul unto hell fire: Mat. 10. this I say unto you, fear him. The same doth Saint Paul to the Corinthians, who were good Christians, laying down first the justice of God, and thereupon persuading them to fear; 2. Cor. 5. All we (saith he) must be presented 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 the Lord unto men. Nay (that which is more) Saint 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 chastise my body, and do bring it into servitude, 1. Cor. 9 lest it should come to pass, that when I have preached to other, I become a reprobate myself. The conclusion. 29 Now (my friend) if Saint Paul stood in awe of the justice of God notwithstanding his apostleship: 1. Cor. 4. and that he was guilty to himself of no one sin or offence, as (in one case) he protesteth: what oughtest thou to be, whose conscience remaineth guilty of so many misdeeds, and wickedness. Eph. 5. This know you (saith Saint Paul) 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, with 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 Saint 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 God's justice, nor his threats against sin: but presuming of his mercy do persevere in the same, until upon the sudden God's wrath do rush upon them: and then it is too late to amend. Wherefore (saith he) if you be wise: be not partakers of their folly: but amend your lives presently, while you have time. And this admonition of Saint Paul, shall be sufficient to end this chapter: against all those that refuse, or defer their resolution of amendment, upon vain hope of God's pardon or toleration. CHAP. V Of the fift impediment: which is, delay of resolution from time to time, upon hope to do it better, or with more ease afterward. THE reasons hitherto alleged, might seem (I think) sufficient to a reasonable man, for proving the necessity of this resolution, we talk of: & for removing the impediments that let the same. Pro. 18. But yet, for that (as the wise man saith) 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 off 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 off from day to day, until God, in whose hands only the moments of time are, do shut them out of all time, & do send them to pains eternal without time, for that they abused the singular benefit of time in this world. 2 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: and I dare say boldly, that more do perish by this deceit, than by all his other guiles and subtleties beside. The cause why the devil persuadeth us to delay. He well knoweth the force of this snare above all others, & 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, & salvation: he is not ignorant how one sin draweth on another; 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, and heap vengeance on our own heads, as Saint Paul saith. Rom. 2. He is privy to the uncertainty and perils of our life: to the dangerous chances we pass through: 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; and that all the impediments in the world are but trifles, and mere deceits, which keep back from the same: he runneth 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. Lib. 8. conf. cap. 7.18. 3 This Saint Austen proved in his conversion, as himself writeth. For that after he was persuaded, that no salvation could be unto him, but by change & 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 saith) 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 broke violently from him, crying to God; Why shall I longer say tomorrow, tomorrow? 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. The causes which make our conversion harder by delay. 4 But if we will discover yet further, the 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 consequently the matter made more hard and difficult, for the time to come, than now it is. For first (as I have said) the 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 sinful life, the more God plucketh his grace and assistance from us: which is the only mean that maketh the way of vertu easy unto men. Thirdly, the power and kingdom of the devil is more established and confirmed in us by continuance: and so, the more harder to be removed. Fourthly, the good inclination of our will is more and more weakened, and daunted by frequentation of sin, though not extinguished. Fiftly, the faculties of our mind, are more corrupted: as the understanding is more darkened; the will more perverted; the appetite more disordered. Sixtly and lastly, our inferior 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. 5 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 shall be more fastened in thee: the devil more in possession upon thee: Gods help further off from thee: thy mind more infected: thy judgement more weakened: thy good desires extinguished: thy passions confirmed: thy body corrupted: thy strength diminished: and all thy whole Commonwealth more perverted. The same showed by comparisons. 6 We see by experience, that a ship which leaketh, is more easily empited 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 pluk it out again. How then thinkest thou to commit sin upon sin, and by perseverance therein, to find the redress more easy hereafter, An example than now? That were much like as if a good fellow, that having made to himself a great burden to carry, should assay it on his back; and for that, it sat uneasy, and pressed him much, should cast it down again, and put a great deal more unto it, and then begin to lift it again: but when he felt it more heavy than before, he should fall into a great rage, and add twice as much more to it, thereby to make it lighter. For so do the children of the world: who finding it somewhat unpleasant to resist one or two vices in the beginning, do defer their conversion, and do ad twenty, or forty more unto them, thinking to find the matter more easy afterward. 7 Saint Austen expounding the miracle of our saviour, Tract. 49. in Ich. in raising Lazarus from death to life, which had been dead now four days, as the evangelist saith: john. 11. Mat. 9 Luc. 7. examineth the cause why Christ wept, and cried, and troubled himself in spirit before the doing of his act, whereas he raised others with greater facility: and out of it, giveth this lesson to us: that as Lazarus was dead four days, and also buried, so are there 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, whosoever is once buried (saith this holy father) he is hardly raised to life again, without a great miracle of God, and many tears of his own part. 8 The reason hereof is, that which the wise man saith; Languor prolixior gravat medicum: Eccl. 10. An old sickness doth trouble the physician: Brevem autem languorem praecidit medicus. But the physician cutteth off quickly a new or fresh disease, which hath endured but a little time. The very bones of an old wicked man shall be replenished with the vices of his youth (saith job) and they shall sleep with him in the dust, when he goeth to the grave. job. 20. We read that Moses in part of punishment to the people, Exo. 32. that had sinned in adoring the golden calf, broke the same in pieces, & made them drink it. So, the vices, wherein we delighted during our youth, are so dispersed, by custom in our bodies & bones: that when old age doth 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? 9 If it seem hard to thee to amend thy life now: painfully to be occupied in thy calling, and withal (for thy better help) to fast, to pray, and to take upon thee other exercises, which the word of God prescribeth to sinners to their conversion: how wilt thou do it in thine old age? When thy body shall have more need of cherishing, than of painful exercise? If thou find it unpleasant to resist thy sins now, and to root them out, after the continuance of two, three, or four years: what will it be after twenty years more adjoined unto them? How mad a man wouldst thou esteem him, A comparison. that travelling on the way, and 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 itself, or much less stand under so many bags cast up on 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 travel unto feeble old age. Ingratitude. 10 But to let pass the folly of this deceit, tell me (good Christian) what ingratitude and unrighteousness is this towards God, having received so many benefits from him already, and expecting so great a pay, as the kingdom of heaven is after: 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, Mala. 1. doth offer unto God the lame, or halting part thereof. How much more shalt thou be accursed, that having so many days of youth, strength, and vigour, dost appoint unto God's service, only thy limping old age? Deu. 25. In the law 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 another 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. 11 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 leave? His enemies the wine, and he the lees and dregs? Dost thou not remember, that he will have the fat and best part offered to him? Dost thou not think of the punishment of those, Levi. 3. Num. 18. Malac. 1. which offered the worst part of their substance to God? Fellow the counsel then of the holy Ghost, if thou be wise, which warneth thee in these words; Be mindful of thy creator in the days of thy youth, Eccl. 5. before the time of affliction come on, and before those years draw near, of which thou shalt say, they please me not. 12 How many hast thou seen cut off in the midst of their days, whiles they purposed in time to come, to change their life? How many have come to old age itself, and yet then have felt less will of amendment, than before? How many have driven off even unto the very hour of death, and then lest of all have remembered their own state? But have died, as dumb and senseless beasts, according to the saying of Saint Gregory; Serm. 1.10. de sanctis. The sinner hath also this affliction laid upon him, that when he cometh to die, he forgetteth 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 sensuality: 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: and that, in very deed, is their inward persuasion. 13 But suppose now, that all this were not so, The loss of time. and that a man might as easily, commodiously, 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 godliness is there omitted, which might have been gotten by labour in God's service? A comparison. If whiles the captain and other soldiers did enter a rich 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 not you 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 their labours in time; carried the same with them as bills of exchange, to the bank of heaven; and there received pay of eternal glory. And is it not great folly and perverseness in us to pass over this life in so fruitless affairs? Now is the time of fight for the obtaining 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 you omit this time, there is no more crown; no more booty; no more kingdom; no more price; no more harvest to be looked for. For as the scripture assureth us; Pro. 20. He that for sloth will not sow in the winter, shall beg in the summer, and no man shall give unto him. 14 But if this consideration of gain cannot 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: The obligation and charge by delay. yet weigh with thyself, what obligation and charge thou drawest on thee, by every day which thou deferrest thy conversion, and livest in sin. Thou makestech day knots, which thou must once undo again: thou heapest that together, which thou must once disperse again: thou eatest and drinkest that hourly, 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 otherwise woe be unto thee, Rom. 8. for that thou hoardest (as S. Paul saith) 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 delightest 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, & deliberately, of whom thou knowest that thou must once ask pardon with tears. If thou think he will pardon thee, what ingratitude is it to offend so good a Lord? If thou think he will not pardon thee, what folly can be more, than to offend a prince without hope of pardon? 15 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 hell, Rom. 2. as Saint 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 lament, and bewail, and be heartily sorry for this delay, which now thou makest. So that, by how much the more thou prolongest, and increasest thy sin: so much greater will be thy pain and sorrow in thine amendment. Lib. de la. & li. 5. ep. 5. ad cor. Alto vulneri diligens & longa adhibenda est medicina (saith Saint Cyprian;) A diligent and long medicine is to be used to a deep sore. Our body that hath lived in many delights, must be afflicted (saith Saint jerom: Ep. 27. ad Eustoch. ) our laughing must be recompensed with long weeping. Finally, Ad virg. lap sam. c. 8. Saint Ambrose agreeing thereunto, saith; Grandi plagae alta & prolixa opus est medicina: Unto a great wound, a deep and long medicine is needful. 15 Mark here (dear brother) that the labour of thine amendment must be very great; and that it cannot be avoided. What madness is it then for thee, now to enlarge the wound, knowing that the medicine must afterwards 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? wouldst 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 dispatch thy life, or put thee in great jeoperdie? 16 But here I know thy refuge will be, as it is to all them, whereof the prophet saith; Mentita est iniquitas sibi: Psal. 26. Iniquity hath flattered and lied unto herself: thy refuge (I say) will be to allege the example of the good thief, The example of the thief saved on the cross discussed. saved even at the last hour upon the cross, and carried to paradise that same day with Christ, without any further toil of amendment. 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, & 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 (and will) save all them that heartily turn unto him, even at the last hour. But (alas) many men do flatter and deceive themselves, with misunderstanding, or rather misusing of this example. 17 For we must understand (as Saint 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 pardoneth sometime 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 * The blessed virgin likewise, & other godly women were by: but said nothing (that we read of) in his defence: a plain breach of the first, fift, sixth, and ninth commandments. the apostles themselves, 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 baptized, nor have further time of amendment. And we hold, that at a man's first conversion there is required nothing else, but to believe, and to be baptized. But it shall not be amiss to put to Saint Austin's very words upon this matter. For thus he writeth. 18 It is a remediless peril, Serm. 120. de tem. 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 & memory of the judgement to come, etc. But (dearly beloved) left 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 sin 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 * The blessed virgin, S. john, & others, as afore: and this staggering must needs be sin. stagger. 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 impossible to number all them, which have perished by the shadow of this deceitful hope. He deceiveth himself, & 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 repentance 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, laying 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 deceitfully put the remedy of his state in the last moment of his life: neither did he desperately reserve the hope of his redemption unto the hour of his death: neither had he any knowledge either of religion, or of Christ before that time. For if he had, it may be, he would not have been the last among the apostles in number, which was made the former in kingdom. 19 By these words of Saint 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, The general way. is that which Saint Paul saith; 2. Cor. 11. Finis secundum opera ipsorum: The end of evil men is according to their works. Look how they live, & so they die. To that effect saith the prophet; Once God spoke, and I heard these two things from his mouth: Psal. 61. power belongeth to God; and mercy unto thee (O Lord) for that thou wilt render to every man according to his works. The wise man maketh this plain, saying; The way of sinners is paved with stones, and their end is hell, Eccl. 21. darkness, and punishments. Finally, Saint Paul maketh this general and peremptory conclusion; Be not deceived: God is not mocked, Gal. 6. look what a man soweth, and that shall he reap. He that soweth 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 mok and abuse God, which hath laid down this law unto us. That the conversion made at the first day is very dowtful. 20 Notwithstanding (as I have said) this 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 ticklesome a point as this is. I call it ticklesome, for that, all divines, which have written of this matter, do speak very dowtfully of the 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: and do allege four reasons, for which, that conversion is to be doubted, as insufficient for a man's salvation. The first reason. 21 The first reason is, for that the extreme fear, and pains of death, being (as the philosopher saith) 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 cannot fix his mind earnestly upon heavenly cogitations, at such time as he is troubled with the passions of cholik, or other sharp diseases: how much less in the anguishs of death can a worldly man do the same, being unacquainted with that exercise; and laden with the guilt of many, and great sins; and cloyed with the love both of his body, and things belonging thereunto? 22 The second reason is, The second reason. for that the conversion, 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 Simei, who having grievously offended king David, in time of his affliction: afterward when he saw him in prosperity again, 2. Reg. 16. & himself in danger of punishment: he came and fell down before him, 2. Reg. 19 and asked him forgiveness with tears. But yet David well perceived the matter how it stood: and 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 his deserts. 3. Reg. 2. 23 The third reason is, The third reason. for that the custom of sin, which hath continued all the life long, is seldom removed upon the instant, being grown into nature itself, as it were, for which cause God saith to evil men, by the prophet jeremy; If an Ethiopian can change his black skin, jere. 13. 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. 24 The fourth cause, The fourth reason. for that the acts of virtue themselves cannot be of so great valu 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 thine enemies at that time, when thou canst hurt them no more? To give thy goods away, when thou canst use them no more? To abandon thy concubine, when thou canst keep her no longer? To leave off 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 valu, as otherwise they would be, by reason of this circumstance of time, which I have showed. B. * A fift reason might be taken of experience: for that we see oft times, that such as repent after that manner, if they recover again, they are afterward as bad as they were before, and sometimes much worse: which (without question) was not true repentance in them. 25 These are reasons why there is such doubt made of this last conversion: not for any want on God's part, but on theirs, which are to do that great act. Mark well (saith one again) what I say: and (it may be) it shall be needful to expound my meaning more plainly, lest any man mistake me. What say I then? That a man which repenteth not, but at the end shall be damned? I do not say so. What then? Do I say he shall be saved? No. What then do I say? I say, I know not: I say, I presume not; I promise not; I know not. Wilt thou deliver thyself forth of this doubt? Wilt thou escape this dangerous, and uncertain point? Repent then whiles thou art whole. For if thou repent while thou art in health, whensoever the last day shall come upon thee, thou art safe. And why art thou safe? For that thou didst repent in that time, wherein thou mightest have sinned. But if thou wilt repent, then when thou canst sin no longer: thou leavest not sin, but sin leaveth thee. 26 And here now would I have the careful Christian to consider (with me) but this one comparison that I will make. If those which do show a kind of repentance at the last day, do pass hence notwithstanding in such dangerous dowtfulnes: what shall we think of all those which lak either time, or ability, or will, or grace to repent at all, at that hour? What shall we say of all those, which are cut off before? Which die suddenly? Which are stricken senseless, or frentik, as we see many are? What shall we say of those, which are abandoned by God, and left unto vice, even unto the last breath in their body? I have showed before out of Saint Paul, 2. Cor. 11. that ordinarily sinners die according as they live. So it is as it were a privilege for a wicked man, to have his repentance to be begun, when he is to die. And then, if his repentance (when it doth come) be so dowtful, what a pitiful case are all others 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 saith; For that I have called you, Prou. 1. jere. 35. and you have refused to come; for that I held out my hand, and none of you would vouchsafe to look towards: 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. 27 When a worldling doth see that the brightness of his honour, vainglory, and 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 will he turn unto God; then will he repent; then will he resolve himself, and make his conversion. When he can live no longer, he will promise any pains: what hearing or studying of the word of God you will; what toil or labour in his vocation you will; what prayer you will; what fasting you will; what alms deeds you can desire; what austerity you can imagine, he will promise it (I say) upon a condition that he might have life again: upon condition that the day might be prolonged unto him: though if God should grant him his request (as many times he doth) he would perform no one point thereof: but be as careless, as he were before. When such shall cry, with sighs, and groans as piercing as a sword, and yet shall not be heard, what comfort then will they hope for to find? For whither will they turn themselves in this distress? Unto their worldly wealth, power, or riches? Alas, they are gone: and the scripture saith; Riches shall not profit in the day of revenge. Pro. 11. Will they turn unto their carnal friends? But what comfort can they give, beside only weeping, and comfortless morning? Will they ask help of the saints, to pray for them in this instant? Then must they remember what is written; The saints shall rejoice in glory, Psa. 149. and exultation shall be in their mouths, and two edged swords in their hands to take revenge 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 saints. Their only refuge than must be unto God, who indeed is the only refuge of all: but yet in this case, the prophet saith here; that He shall not hear them: Prou. 1. but rather contemn and laugh at their misery. Not that he is contrary to his promise of receiving a sinner; Psal. 58. 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. 28 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 shall be the last day, or no, that ever God will call him in? God saith; 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. Prou. 1. He doth not say, how many times, or how long he did call, and hold out his hand. God saith; I stand at the door, and knok: but he saith not how often he doth that, or how many knocks he giveth. Again, he said of wicked jezabel, the feigned prophetess in the Apocalyps; Apoc. 2. I have given her time to repent, and she would not, and therefore shall she perish: but he saith not, how long this time of repentance endureth. We read of wonderful examples herein. Herod. Herod the father had a call 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 him, and so followed his counsel in many things, as one Evangelist noteth: Marc. 6. but yet, because he deferred the matter, and took not time, when it was offered: he was cast off again, and his last doings made worse than his former. Herod Tetrak, Herod the second. the son had a call also, when he felt that desire to see Christ, Luc. 11. Luc. 23. Mat. 14. and some miracle done by him: but, for that he answered not unto the call, it did him no good, but rather much hurt. What a great knok had Pilate given him at his heart, Pilate. if he had been so gracious as to have opened the door presently, Mat. 27. when he was made to understand the innocency of Christ: as appeareth by washing his hands in testimony thereof, and his wife also sent him an admonition about the same? No less knok had king Agrippa at his door, Agrippa. when he cried out at the hearing of Saint Paul; O Paul, Acts. 26. thou persuadest me a little to be a Christian. But because he deferred the matter, this motion passed away again. 29 Twice happy had Pharaoh been, Pharaoh. if he had resolved himself presently, upon that motion that he felt, when he cried to Moses; Exod. 9 Acts. 24. I have sinned, and God is just. But by delay he became worse than ever he was before. Saint Luke reporteth how Felix the governor of jewrie for the Romans, Felix. conferred secretly oftentimes with Saint Paul, that was prisoner: and heard of him the faith in Christ: wherewith he was greatly moved, especially at on 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 departed, and to come again another time: and so the matter by delation came to no effect. How many men do perish daily: some cut off by death; some left by God, and given over to a reprobate sense: which might have found grace, 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. The dangers of passing the day of our vocation. 30 God is most bountiful to knok and 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 excuseless before his justice, and do not know whether ever it shall be offered them again, or no: for that, this thing is only in the will and knowledge of God alone, who taketh mercy where it pleaseth him best, Exo. 33. and is bound to none. And when the prefixed time of calling is once past: Rom. 9 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 amidst all his mirth, and glory of receiving, he could not choose but weep upon that city, Luc. 21. crying out with tears; O jerusalem, if thou knewest also these 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, thou wouldst not do as thou dost: but wouldst 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. 31 By this now may be considered the great reason of the wise man's exhortation; Foreslow not to turn to God: Eccl. 5. nor do not defer it from day to day: for his wrath will come upon thee at the sudden: and in time of revenge it will destroy thee. It may be seen also upon what great cause the Apostle exhorteth the Hebrews so vehemently; Heb. 3. Dum cognominantur body: To accept of grace even whiles that very day endured: and not to let pass the occasion offered. Which every man applying to himself, should follow, in obeying the motions of God's spirit within him; and accepting of God's vocation without delay: considering what a grievous sin it is to resist the holy Ghost. Acts. 7. Every man ought (I say) when he feeleth a good motion in his heart, to think with himself: now God knocketh at my door, Apoc. 3. if I open presently, he will enter, and dwell within me. But if I defer it until to morrow, I know not whether he will knok again or no. Every man ought to remember still that saying of the prophet, touching God's spirit; Psal. 94. hody si vocem eius audieritis, nolite obdurare corda vestra: If you hear his voice calling on you to day, do not harden your hearts, but presently yield unto him. 32 Alas (dear brother) what hope of gain hast thou by this perilous dilation which thou makest? Thine account is increased thereby, as I have showed; thy debt of amendment is made more grievous; thine enemy more strong; thyself more feeble; thy difficulties of conversion multiplied: what hast thou then to withhold thee one day from resolution? the gaining of a little time in vanity. But I have proved to thee before, how this time is not gained but lost, Godliness the only gain of time. being spent without fruit of godliness, which is indeed the only true gain of time. If it seem pleasant to thee for the present: yet remember what the prophet saith; Deu. 32. juxta est dies perditionis, & adesse festinant tempora: The day of perdition is at hand, and the times of destruction make haste to come on. Which day being once come, I marvel what hope thou wilt conceive. Dost thou think to cry Peccavi? Exod. 9 It shall be well truly if thou canst 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 as the case may be, is very commendable: but yet thou must remember also, that the virgins which filled their lamps, Mat. 25. at the very instant, were shut out, and utterly rejected by Christ. Dost thou think to weep and moorn, and to move thy judge with tears at that instant? First, this is not in thy hands to do at thy pleasures; and yet thou must consider also, that Esau failed, though he sought it with tears, Heb. 12. as the apostle well noteth. Dost thou mean to have many good purposes, to make great promises, and vows in that distress? Call to mind the case of Antiochus in his extremities: 2. Mac. 9 what promises of good deeds, what vows of virtuous life made he to God, upon condition he might escape, and 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 into the same: assuring thee (gentle reader) that the prophet said not without a cause; Seek unto God while he may be found: isaiah. 55. call upon him while he is near at hand. Now is the time acceptable, now is the day of salvation, 2. Cor. 6. saith Saint Paul. Now is God to be found, and nearer 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. Austen; Tract. 33. in joh. that He is both a careless, and a most graceless man, which knowing all this will venture notwithstanding the eternity of his salvation and damnation, upon the dowtful event of his final repentance. CHAP. VI Of three other impediments that hinder men from resolution: which are, sloth, negligence, and hardness of heart. BEsides all impediments, which hitherto have been named, there are yet diverse others to be found: if any 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 and 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. Of sloth. 2 First then the impediment of sloth is a great and ordinary let of resolution to many men: but especially in idle and delicate people, whose life hath been in all ease and rest, and therefore do persuade themselves that they can take no pains, nor abide any hardness, though never so fain they would. Of which Saint Paul saith, 1. Cor. 6. that Nise people shall not inherit the kingdom of heaven. These men will confess to be true, as much & more than is said to before: and that they would also gladly put the same in execution, but that they cannot. Their bodies may not bear it: they can take no pains in their several callings: and in the general they cannot fast; they cannot watch; they cannot pray. They cannot 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 cannot, no doubt (say they) God will accept our good desires. But let them hearken a little what the scripture saith hereof; Pro. 21. Desires do kill the slothful man (saith Solomon) his hands will not fall to any work: all the day long he coveteth and desireth: but he that is just, will do, and will not cease. Mat. 25. Take the slothful and unprofitable servant (saith Christ) and fling him into utter darkness, where shall be weeping and gnashing of teeth. And when he passed by the way and found a fig tree with leaves without fruit, he gave it presently an everlasting curse. Mat. 21. 3 Of this fountain of sloth do proceed many effects that hinder the slothful from resolution. Four effects of sloth. 1 Drowsiness. And the first is a certain heaviness and sleepy drowsiness, towards all goodness, according as the scripture saith; Pro. 19 Ephes. 5. Mar. 13. Mat. 24. and 25. Pigredo mittit soporem: Sloth doth bring drowsiness. For which cause S. Paul saith; Surge qui dormis: Arise thou that art asleep. And Christ crieth out so often; Videte, vigilate: Look about you, and watch. You shall see many men in the world, with whom if you talk of a cow, or a calf, or a fat ox, of a piece of ground, or the like; they can both hear and talk willingly and freshly: 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. Of these men than saith the wise man; How long wilt thou sleep, O slothful fellow? When wilt thou rise out of thy dream? Pro. 6. & 24 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 poverty shall hasten upon thee as a running post, and beggary as an armed man shall take and possess thee. 4 The second effect of sloth is fond fear, of pains, 2 Fear. and labour, and casting of doubts where none be, according as the scripture saith; Pigrum deijcit timor: Pro. 19 Fear discourageth the slothful man. Psal. 52. And the prophet saith of the like; They shake for fear, where there is no fear. These men do frame unto themselves strange imaginations of the service of God, & dangerous events, if they should follow the same. One saith; If I should give much; it would without doubt make me a beggar. Another saith; If I should still employ myself to painful labour, it would kill me ere long. A third saith; If I should humble myself as is required, every body would tread me under their feet. And yet all this is nothing else but sloth, as the scripture testifieth in these words; Dicit piger, Pro. 22. lo est foris in medio platearum, occidendus sum: The slothful man saith 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. 5 A third effect of sloth is, Pusillanimity. pusillanimity and faintness of heart, whereby the slothful man is overthrown, and discouraged by every little contrariety or difficulty, which he findeth in virtue, Eccl. 22. or which he imagineth to find therein. Which the wise man * The vulgar translation so readeth: but now it is found, that therein it misseth the sense of the text in both these places here alleged. And yet the matter itself is true, though it have no warrant hence. signifieth when he saith; In lapide luteo lapidatus est piger: The 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. 6 A fourth effect of sloth is idle laziness: laziness. which we see in many men that will talk and consult of this and that, about their amendment, but will execute nothing. Which is most fitly expressed by the holy Ghost in these words; Sicut ostium vertitur in cardine suo, Pro. 26. it a piger in lectulo suo: As a door is tossed in and out, upon his hinges, so is a slothful man lying lazily upon his bed. And again; Vult, & non vult piger: Pro. 13. A slothful 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 another place, the scripture describeth this laziness, saying; Pro. 19 The slothful man putteth his hands under his girdle, and will not vouchsafe to lift them up to his mouth, for that it is painful. 7 All these and many more are the effects of sloth: but these four especially, have I thought good to touch in this place: for that they let & hinder greatly this resolution which we talk of, for he that liveth in a slumber, & will not hear, or attend to any thing that is said of the life to come, and beside this, imagineth fearful matters in the same; and thirdly, is thrown down by every little blok, that he findeth in the way; and 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. 8 To remove therefore this impediment, this sort of men ought to lay before their eyes, Means to remove sloth. 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 travel: the crown prepared for it: and the misery ensuing upon idle and lazy people. And finally, if they cannot bear the labour of virtuous life, which indeed is accompanied with so many consolations, 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? 9 Saint Paul saith of himself and others, 1. The. 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 in his parable still reprehended grievously those that stood idle, saying; Quid hîc statis tota die otiosi: Mat. 20. Why do you stand here all the day idle, and doing nothing? john. 15. I am a vine (saith Christ) and my father is an husbandman: every branch that beareth not fruit in me, my father will cut off, and cast into the fire. And in another place; Cut down the unprofitable tree: Luc. 13. why doth it stand here, and occupy up the ground for nothing? And again; The kingdom of heaven is subject to force: Mat. 11. and men do gain it by violence, and labour. For which cause the wise man also saith; Eccl. 9 Whatsoever thy hand can do in this life, do it instantly: for after it, there is neither time, nor reason, nor wisdom, or knowledge that we can employ. And again, the same wise man saith; Pro. 10. The lazy hand worketh beggary to itself, but the laborsom and valiant hand heapeth up great riches. And yet further to the same effect; Pro. 20. The slothful 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. 10 All this pertaineth to show, how that this life is a time of labour, and not of idleness: and appointed unto us for the attaining of heaven: it is the market wherein we must buy: the battle wherein we must fight, and obtain our crown: the winter wherein we must sow: the day of labour, wherein we must sweat, and get 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 life to come: as in the first part of this book more at large hath been declared. Cap. 3. Wherefore, the wise man (or rather the holy Ghost by his mouth) giveth each one of us, a most vehement admonition, and exhortation in these words; Run about: Pro. 6. make haste: stir up thy friend: give no sleep unto thine eyes: let not thine eye lids slumber: they skip out as a do from the hands of him that held her: & as a bird out of the hands of the fowler. Go unto the emmet (thou slothful 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 & careful we should be in doing of all good works (as S. Paul also teacheth) considering that as the emmet laboureth most earnestly in the harvest time to lay up for the winter to come; Colos. 1. Rom. 12. Gal. 6. so we should for the next world: and that slothfulness to this effect, is the greatest and most dangerous let that may be. For, as the emmet should die in the winter most certainly for hunger, if she should live idly in the summer: 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. 11 The second impediment is called by me in the title of this chapter negligence. Of negligence. But I do understand thereby a further matter than commonly this word importeth. For I do comprehend under the name of negligence all careless, and dissolute people, which take to heart nothing that pertaineth to God or godliness, but only attend to worldly affairs, making their salvation the least part of their cogitations. And under this kind of negligence, is contained both Epicurism (as Saint Paul noted in some Christians of his days, Epicurism, or life of Epicures. who began only to attend to eat and drink, and to make their bellies their God, Phil. 3. Rom. 16. as many of our Christians now do) and also a secret kind of Atheism, or denying of God: that is, of denying him in life, and behaviour, as Saint Paul expoundeth it. Titus. 1. For albeit these men in words do confess God, and profess themselves to be as good Christians as the rest: yet secretly indeed they do not believe God; as their life and doings do declare. Which thing Ecclesiasticus discovereth plainly, when he saith; Eccl. 2. Vae dissolutis cord, qui non credunt Deo: Woe be unto the dissolute, and careless in heart, which do not believe God. That is, though they profess that they believe and 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. 12 These kind of men are those which the scripture noteth and detesteth for ploughing with an ox, Of careless Atheists. and an ass together: for sowing their ground with mingled seed: Deu. 22. for wearing apparel of linsie woolsey, that is made of flax and wool together. These are they of whom Christ saith in the Revelations; I would thou were either cold or hot. But for that thou art lukewarm, and neither cold nor hot; Apoc. 3. therefore will I begin to vomit thee out of my mouth. These are they which can accord all religions together, and 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 life to come. These men forbidden all talk of spirit, religion, or devotion in their presence: only they will have men, eat, drink, and 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 & works are Atheists? Yes surely. 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, Luc. 6. such is the fruit which that tree sendeth forth. Again; The mouth speaketh from the abundance of the heart. and consequently, Mat. 12. 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, Mat. 6. seeing their hearts are only set upon the world: the world is their only treasure, & not God. And consequently, they prefer that before God, as indeed Atheists do. 13 This impediment reacheth far, and wide at this day: The chief cause of Atheism at this day. and infinite are the men which are entangled therewith: and the cause thereof esspecally is inordinate love of the world: which bringeth men to hate God, and to conceive enmity against him, as the apostle saith: and therefore no marvel, 1. joh. 2. though indeed 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 be cured. For as there were small hope to be conceived of that patiented, which being grievously sick, A comparison. should neither feel his disease; nor believe that he were distempered; nor abide to hear of physic, or physicians; 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. 14 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 off, from any one piece of true Christianity, & consequently from all hope of salvation that may be had thereby. God requireth at our hands, that We should love him, and serve him; Deut. 6. Mat. 22. Luc. 10. With all our heart, with all our soul, and with all our strength. These are the prescript words of God, set down both in the old and new law. And how far (I pray thee) are these men off from this, which employ not the half of their heart, nor the half of their soul; nor the half of their strength in God's service; nay, nor the least part thereof. God requireth at our hands, that we should make his laws and precepts our study, Deut. 6. and 11. john. 1. and cogitations: that we should think on them continually, and meditate upon them both day and night, at home, and abroad; early, and late; when we go to bed, and when we rise in the morning: this is his commandment, and there is no dispensation therein. But how far are those men from this, which bestow not the third part of their thoughts upon this matter, no not the hundred part, nor scarce once in a year do talk thereof? Can these men say they are Christians, or that they believe in God? 15 Christ making the estimate of things in this life, pronounced this sentence; Luc. 10. unum est 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 al. How far do they differ then in judgement from Christ? Christ's apostle saith, 1. joh. 2. 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 saith; that Whosoever is a friend to the world, is an enemy to Christ. These men are enemies to whosoever is not a friend to the world. How then can these men hold of Christ? Christ saith; We should pray stil. Luc. 18. These men pray never. Christ's apostle saith; Ephes. 5. that Covetousness, uncleanness, or security, should not be so much as once named among Christians. These men have no other talk but such. Finally, Luc. 21. Mat. 24. Mich. 6. Rom. 11. Rom. 12. Mat. 10. the whole course, and canon of scripture runneth, that Christians should be; Attenti, vigilantes, solliciti, instantes, ferventes, perseverantes sine intermissione. that is, Attended, vigilant, careful, instant, fervent, and perseverant without intermission in the service of God. But these men have no one of these points, nor any degree of any one of these points; but 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, keycold, perverse, contemning and despising, yea loathing, and abhorring all matters that appertain to the mortifying 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? 16 And this is sufficient to show how great and dangerous an impediment this careless, senseless, and supine negligence is, to the resolution whereof we entreat. For if Christ require to the perfection of this resolution, that whosoever once espieth out the treasure hidden in the field (that is, Mat. 13. the kingdom of heaven, and the right way to come to it) he should presently go and sell all that he hath, and buy the field; that is, he should prefer the pursuit of this kingdom of heaven, before all the commodities of this life, whatsoever; and rather venture them all, than to omit this treasure: if Christ (I say) require this, as he doth, when will these 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 buying 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? 17 Wherefore, whosoever findeth himself in this disease, I would counsel him to read some chapters of the first part of this book: Pag. 34. and 46. especially the third, and fourth, treating of the causes, for which we were sent into this world: as also the fift, of the account, which we must yield to God, of our time here spent: and he shall thereby 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. 18 The third and last impediment that I purpose to handle in this book, Of hardness of heart. is a certain affection, or evil disposition in some men, called by the scriptures, hardness of heart, or in other words, obstinacy of mind. Whereby a man is settled in resolution, never to yield from the state of sin wherein he liveth, whatsoever 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 evil in 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 indevor to induce men unto. Two degrees of hardness of heart. 19 This hardness of heart hath diverse degrees in diverse men, and in some much more grievous than in others. 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. Mat. 27. Such was the obduration of * It seemed to be of weakness rather, than of such obduration as was in Pharaoh, or is spoken of here. 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 and gave sentence against him. This also was the obduration of Pharaoh, who though he saw the miracles of Moses, and Aaron, and 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 mean to relent, Exo. 6.7.8. he persevered still in his wilful wickedness, until his last, and utter destruction came upon him. Acts. 26.27. This hardness of heart was also in king * In these two also it seemeth rather to have been ignorance, than obduration. But the example is notably found in the Priests, Scribes, and pharisees: who ever opposed themselves against the preaching of Christ; and at the length put him to death. Agrippa, and Felix governor of jewrie: who, though in their own conscience they thought that Saint Paul spoke truth unto them: yet, not to hazard their credit in the world, they continued still, and perished in their own vanities. And commonly this obduration is in all persecutors of virtue, Persecutors. and virtuous men, and especially of those that profess the truth: whom though they see evidently to be innocent, and to have the word of God, and equity on their side; yet to maintain their estate, credit, and favour in the world, they persist, without either mercy or release, until God cut them off, in the midst of their malice, and furious cogitations. 20 Others there are, A second degree of obduration. who have not this obduration in so high a degree, as to persist in wickedness, directly against their own knowledge; but yet they have it in another sort▪ for that they are settled in firm purpose to follow the trade, which already 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 saith; Dixerunt Deo, recede à nobis, job. 21. & scientiam viarum tuarum nolumus: They say to God, depart from us, we will not have the knowledge of thy ways. And the prophet David yet more expressly; Their fury is like the fury of serpents, Psal. 57 like unto cockatrices that stop their ears, and will not hear the voice of the enchanter. By this enchanter he meaneth the holy Ghost, which seeketh by all means possible to charm thee from the bewitching wherein they stand, called by the wise man Fascinatio nugacitatis: Sap. 4. The bewitching of vanity. Zach. 7. But (as the prophet saith) they will not hear, they turn their backs, they stop their ears, to the end they may not understand: they put their hearts as an adamant stone, lest they should hear God's law, and be converted. The hard hearted jews. 21 The nation of jews is peculiarly noted to have been always given to this great sin, as Saint Steeven witnesseth, Acts. 7. 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) that they resisted the prophets, & saints of God, in whom the holy Ghost spoke unto them from time to time, Mat. 5. Luc. 11.13. for amendment of 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: and yet resolved with themselves, not to obey or change the custom of their 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: jere. 5. saith God by the mouth of jeremy; They have hardened their faces above the hardness of a rock, and they will not turn to me. And in another place of the same prophet he complaineth grievously of this perverseness; jere. 8. Quare ergo aversus est populus iste in jerusalem, aversion 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 another place; Eze. 18. Quare moriemini domus Israel: Why 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? 22 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 thereunto, but to follow thy pursuit, whatsoever persuasions shall come to the contrary? Alas, how many Christians be there, who say to God daily (as they did whom I named before) Depart from us, job. 21. 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 by such occasions they might be touched in conscience, converted, and saved? How many be there, which say with those most miserable hard hearted men, whereof the prophet speaketh; isaiah. 28. Percussimus foedus cum 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 it will; we for our parts are resolved; we are at a point; we have made a bargain that must be performed, yea though it be with hell, and death everlasting. The description of an hard heart. 23 It is a wonderful fury, the obduration of an hard heart: and not without cause compared by the prophet (as I showed before) to the wilful fury and rage of serpents. Psal. 75. And another place of scripture describeth it thus; Durus es, & nervus ferreus cervix tua, & frons tua aerea: isaiah. 48. Thou art hard hearted, and thy nek is a sinew of iron, & thy forehead is of brass. What can be more vehemently spoken to express the hardness of this metal? Lib. 1. de consid. ad Eug. c. 2. But yet Saint 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 hardened, by chastening. An hard heart is that which is ingrateful to God's 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. 24 By this description of Saint Barnard it appeareth, that an hard heart, The explication of S. Barnard's words. is almost a desperate and remediless disease, where it falleth. For what will you do (saith this good father) to amend it? If you lay the grievousness of sin before him: he is not touched with compunction. If 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 piety. If you would request him and beseech him with tears, even on your knees: he is not moved. If you threaten God's wrath against him: he yieldeth nothing thereunto. If God scourge him in deed: he waxeth furious, and 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 God's secret, and severe judgements: it driveth him to desperation, and to more cruelty. If you allure him with God's 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 and uncourteous. If he deal in matters towards God: he is rash, light, and contemptuous. Finally, he forgetteth whatsoever 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 there then to do this man good? The danger of an hard heart. 25 Not without great cause surely did the wise man pray so heartily to God; Animae irreverenti, & infrenatae ne tradas me: Deliver me not over (O Lord) unto a shameless and unruly soul. Eccl. 23. That is, unto a hard, and obstinate heart. Whereof he giveth the reason in another place, of the same book; Eccl. 3. Cor enim durum habebit male in novissimo: For that an hard heart shall be in an evil case at the last day. Oh that all hard hearted people would note this reason of scripture! But S. Barnard goeth on, and openeth the terror hereof more fully, when he saith; Li. 1. de consul. c. 1. Nemo duri cordis salutem unquam adeptus est, nisi quem forte miserans Deus abstulit ab eo (juxta prophetam) cor lapideum, Eze. 36. & dedit cor carneum: There was never yet hard hearted man saved, except God by his mercy did take away his stony heart, and give him a heart of flesh, according to the prophet. By which words Saint Barnard signifieth, and proveth out of the prophet, Two kinds of hearts in men with their properties. that there are two kinds of hearts in men, the one a fleshly heart, which bleedeth if you but prick it: that is, it falleth to contrition, repentance, and 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 assoon break it in pieces, as either bend it, or make it to 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 of Pharaoh. Exo. 4.7.14 That is (as Saint Austen expoundeth) I will take away my grace, Au. 1.18. super Exod. & serm. 88 de temp. 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 your flesh, Eze. 36. & give you a fleshy heart in steed thereof. That is, I will take away your hard heart, and give you a soft heart, that will be moved, when it is spoken to. And of all other blessings, and benefits, which God doth bestow upon mortal men in this life, this soft and tender heart is one of the greatest: I mean such an 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 an hard and obstinate heart, which heapeth every day vengeance unto itself, and his master also. Saint Paul saith it is compared by the apostle unto the ground, Heb. 6. which no store of rain can make fruitful, though it fall never so often upon the same: and therefore he pronounceth rherof; Reprobae est, maledicto proxima, cuius consummatio in combustionem. That is, It is reprobate and next door to malediction, whose end or consummation must be fire and burning. 26 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, and desperate disease, that possible may fall upon the Christian, being indeed (as the apostle signifieth) the next door to reprobation itself. Heb. 6. S. Paul therefore crieth; Ephes. 4. 1. The. 5. Nolite contristari, nolite extinguere spiritum Dei: Do you not make sad, do you not extinguish the spirit of God, by obduration, by resisting and impugning the same. Heb. 3. Again; Non obduretur quis ex vobis fallacia peccati: Let no man be hard hearted among you through the deceit of sin. The prophet David also crieth; Psal. 94. 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 God's holy spirit, do give us to understand, how carefully we have to fly this most pestilent infection of an hard heart: which almighty God by his mercy give us grace to do, and indu us with a tender heart towards the full obedience 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: 3. Reg. 3. Give unto me thy servant (O Lord) an heart that is docible, and tractable to be instructed: such an heart as God himself describeth to be in all them whom he loveth, saying; isaiah. 66. Ad quem respiciam, nisi ad pauperculum, & 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, and to such as trembleth at my speeches? 27 Behold (dear brother) what an heart God requireth at thy hands? A little poor & humble heart: (for so much importeth the diminutive Pauperculus:) also a contrite heart for thine offences past; and an 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, and whole discourses as have been used before, for thine awakening; for opening thy peril; for stirring thee to amendment? How wilt thou not fear the threats, and judgements of this great Lord for thy sin? How wilt thou dare to proceed any further in his displeasure? How wilt thou defer this resolution any longer? Surely the lest 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 cannot move thee to do the same: I can say no more, but that thou hast a very hard heart indeed: 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. The conclusion of this whole book. Pag. 12. 28 And thus now having said so much as time permitted me, concerning the first general part required at our hands for our salvation: that is, concerning resolution, appointed by any * As may appear in my preface to the reader. division in the beginning, to be the subject or matter of this first book, I will end here: deferring for a time the performance of my purpose for the other two books, * Which was, for that either time, or health, or liberty did not permit upon the causes, and reasons set down in an advertisement to the reader, at the very first entrance unto this book: nothing doubting, 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 perfect the work begun of himself, Phil. 2. and will supply by other ways, the two principal parts 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 reform, to find helpers and instructors enough, the holy Ghost in this case being always 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 soul, so dearly purchased by the precious blood of the son of God, shall be moved to resolution by any thing that is here said: that is, shall be reclaimed from the bondage of sin, and restored to the service of our maker & redeemer: which is the only end of my writing, as his majesty best knoweth. 29 And surely (gentle reader) though I must confess that much more might be said for this point of resolution, that 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, The effect of that which hath been said in this book. for the conquering of our obstinacy, and beating down of our rebellious disobedience in this point. Here thou mayst see the principal arguments inducing thee to the service of God, and detestation of vice. In the first part. Here thou mayst see the cause & end why thou wast created; the occasion of thy coming hither; the things required at thy hands in particular; the account that will be demanded of thee; his goodness towards thee; his watchfulness over thee; his desire to win thee; his reward if thou do well; his infinite punishment, if thou do evil; his callings; his baits; his allurements to save thee. And on the contrary part, In the second part. here are discovered unto thee the vanities & deceits of those impediments, hindrances, or excuses, which any way might let, stay or discourage thy resolution; the feigned difficulties of virtuous life are removed; the conceited fears of God's service are taken away; the allureing flatteries 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 & stony hearts are declared. What then wilt thou desire more to move thee? What further argument wilt thou expect to draw thee from vice and wickedness, that all this is? 30 If all this stir thee not, what will stir thee, (gentle reader) if when thou hast read this, thou lay down thy book again, and walk on 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 mayst drive God out of heaven, as get thither thyself in this kind of life. What then? Wilt thou forego heaven, & yet escape hell too? This is less possible, whatsoever the Atheists of this world do persuade thee. Wilt thou 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 (it may be) never half so much again. 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 off his chains; cut a sunder his bonds; run violently to Christ; which standeth ready to embrace thee, with his arms open on the cross. Make joiful all the angels and court of heaven with thy conversion; Luc. 15. strike once the stroke with God again; make a manly resolution; say with the old courageous soldier of jesus Christ, Saint jerom; If my father stood weeping on his knees before me, and my mother hanging on my nek behind me; A notable saying of S. jerom. and all my brethren, sisters, children, kinsfolks howling on every side to retain me in sinful life with them; I would sling off my mother to the ground; despise all my kindred; run over my father, and tread him under my feet, thereby to run to Christ when he calleth me. 31 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 in such slavery as we do? Who would eat husks with the prodigal son among swine, seeing he may return home, and be so honourably received and entertained by his old father; have so good cheer; and banqueting; and hear so great melody, joy, and triumph for his return? Luc. 15. I say no more 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 then 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 blessed resolution. And I for my part (I trust) shall not be void of some portion of thy 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 sins, and that I may serve, and honour him together with thee, all the days of my life; which ought to be both our petitions; and therefore in both our names, I beseech his divine majesty to grant it to us: for ever and ever, Amen. The end of this book of Resolution. A TREATISE TENDING TO PACIFICATION: BY Labouring those that are our adversaries in the cause of RELIGION, to receive the GOSPEL, and to join with us in profession thereof. By Edm. Bunny. Hosea. 3: 4, 5. The children of Israel shall sit a great while without king, without prince, without sacrifice, without image, without Ephod, and without Teraphim. But afterward the children of Israel shall be converted, and seek the Lord their God, and David their king: & in the latter days they shall worship the Lord, and his loving kindness. A Table declaring the effect and method of the Treatise following. This Treatise following consisth of two principal parts. In the former of which there is set down matter to move them: that is, First, on our parts it is declared, that if we should turn unto them, The benefit that we should get thereby, would be very little. Section. 1. The inconvenience very great: First, in matters concerning religion. Sect. 2. Then, concerning our civil estate. Sect. 3. Then, on their parts it is declared likewise, that if they should join in profession with us, The benefit that they should get thereby, were great First in matters of religion. Sect. 4. Then as touching their civil estate. Sect. 5. The inconveniences very small: concerning which, First it is declared, what they are. Sect. 6. Then, of how small importance they are, which is declared, First, in them all generally. Sect. 7. Then more specially in the doctrine of justification. Sect. 8. In the latter such lets are removed as are wont to hinder: of which there be two special sorts: Some that are of less importance. Of which likewise there are Some that chiefly respect their person: which also are two. One, that proceedeth from regard of their credit: which so they think should be overthrown. Sect. 9 The other ariseth from their bodily punishment: wherein they think we deal hardly with them. Sect. 10. One, that doth somewhat respect their cause likewise: which is, that our translations of the holy scriptures are now (in their judgement) found to be so far from the truth of the text, that it seemeth to them, that we have not the word of God among us, to direct us in this our profession, as heretofore it was thought that we had. Concerning which, First, there is a brief recital of those points of doctrine, for which we are charged to have translated so corruptly. Sect. 11. Then is declared, how it may very easily appear, that the matter is not so great, as they pretend First, by consideration of certain general points to them all belonging. Sec. 12 Then by a more special treatise of every one apart by itself. Sect. 13. One, that is of special force with many, and most of all hindereth those that stay upon conscience in deed: which is, that if they should join with us, they fear that thereby they should departed from the Church. Concerning which, First, the hardness of the matter is unfolded. Which is done by showing First, how they are deceived: which is, for that they do not rightly conceive, Either what the Church is. Sect. 14. Or what it is to departed from it. Sec. 15. Then, how the error may be amended: which is, by right understanding, What the Church is. Sect. 16. What it is to departed from the same. Se. 17. Then the Resolution thereof is gathered: which is, that of departing altogether from the Church, there ought to be at all no question among us; but only who are the truer members of that Church that we all are of. In which point, so long as the question is but betwixt us and them, the advantage is wholly and only ours. Sect. 18. The Treatise tending to Pacification. TO persuade or move others to the truth of Religion, that being as by yet prejudice deceived, cannot persuade themselves to be so short thereof as they are, hath been, and ever must be in all ages so needful an argument, as that many do gladly bestow their labour therein. Of which, as other ages have ever given sufficient testimony; so this of ours doth most plentifully witness the same: being so much more fruitful and abundant therein, as it hath pleased God to bless it with so rare and singular a light of the truth, as (to our knowledge) he never yet bestowed on others. Therefore among us also there are, and those very many, that have taken this argument in hand, and have done so well therein, that God is glorified, the church is increased, and themselves have gotten a reverend estimation among the people of God thereby. So cometh it to pass, that whatsoever I shall do therein, according to the small talon that God of his goodness hath bestowed on me, may seem to be needless, and as it were to come out of season, when the church is so well stored already, with such persuasion; and others long since, seem to themselves half cloyed therewith. Nevertheless, seeing that now I was purposed to get forth this book of Resolution that goeth before, which so treateth of godliness of life, that (in a manner) it maketh no mention of knowledge or faith (as also it appeareth that the author himself was (in some things) of a contrary judgement to us therein) I thought the case itself to be such, as that it behoved me to say somewhat thereof, as before in the preface I have declared. The principal parts of this Treatise. The effect whereof is no more but this; first, to show that there is very reason why they should join in profession with us: and then to declare in what sort to remove such things as most do hinder the weaker sort. The reason why they ought to join in profession with us, is for that it becometh and behoveth the church of God (in many respects) to be at unity in itself; and yet the case so standeth in this matter, that we are not able in our profession to yield unto them; but they very well may, and of duty ought to accord unto us. It becometh and behoveth the church of God to be at unity in itself, for so many good and substantial causes, that it needeth no confirmation at all: insomuch that it shall not be needful to bestow any labour in the proving of it. The other is not so fully concluded of all; and yet notwithstanding we doubt not, but we have sufficient groundwork to be persuaded therein as we are. Why we may not join with them. The reason why we may not yield unto them, is for that there can be no other account made of the matter, but that the benefit we should get thereby, would be very little; and the inconvenience that cometh withal, marvellous great. What is the benefit that we might seem to get by their profession. The benefit that we should get thereby, seemeth to rest but only in a certain persuasion, that we should be in better case, than now we are. For whether we should be so or not, that must needs (as yet) lie in question betwixt us. But this is very true in deed, that if we were of their profession, then should we be with them persuaded, that our estate were so much the better. And our estate would then seem to be bettered, both for the certainty of our salvation in the world to come: and in some things that do concern this present life. What benefit we should have towards our salvation. For as touching our salvation, we should account ourselves more sure of it, because that then we should imagine ourselves to have, the mediation and help of angels, and saints in heaven; and the benefit of our own and other men's merits on earth: whereas by the profession that now we are of, we so rest in jesus Christ alone, that we seek for no help by any of those. And if jesus Christ be not only sufficient to work our salvation (which themselves do never deny) but also sufficient in himself, not going out of his own person for any part of his sufficiency, but keeping only to his own merits and mediation, having no respect at all to the mediation or merits of any others (which also I think very few of them will deny, though when they have granted it, they are fain sometime to borrow it again, to establish the doctrine of those other helps) what special advantage is it to us, for to have any more beside, when we have enough and enough only in him? For although it were not ill to mingle any other with him (which at this present we will not urge) yet if be but more than needeth, it can be no special benefit to us. He that hath well dined already, can very little be helped by more plenty of meat, be it never so good, and otherwise welcome unto the taste. Now that Christ is sufficient, even in himself, without the help of any other, if it be not in the scripture so plainly set down, and so derived through all antiquity in the judgement of any, but that still they will hold it needful to seek unto others so far as before they were wont to do: neither will we labour at this present to make it plainer. What benefit we should have in matters concerning this present life. The things that do belong to this present life, wherein it might seem our estate might be bettered, are of two special sorts; whereof some concern our inward; and one other concerneth our outward government. First of inward comfort. Our inward comfort may seem might be increased under that profession, two principal ways. First, that then we need not fear the excommunication or curse of the bishop of Rome, under which we are now, and long have been; then, for that they have a more copious representation (as they take it) of heavenly comforts than we; for that in sacraments, and ceremonies they far exceed us; and have that use of images also, whereas we have none at al. First, therefore concerning the Pope's curse, we do not find it now to be of that force, that heretofore we thought it to be; neither by the word of God; neither by experience itself. And if we have little cause to fear it, and then (proportionably) fear it as little; surely it were no great pleasure to any of us, to be delivered from the hurt thereof, that doth not hurt us; nor from the fear of that, whereof we stand in no fear at al. As for the spiritual censure of the church, rightly proceeding against any, we know it is to be feared indeed, of those whom it toucheth. But we are long since persuaded, that we can so distinguish betwixt these two, that we need not take the one for the other. Then as touching those further representations of spiritual comfort (such as they are) which they (I grant) have more than we, we find no such substance in any of them (neither in that they have both sacraments, and ceremonies more than we; neither in that themselves alone have all the images, and we are utterly void of any) but that we may think ourselves to be well already, with those that we have, although of one sort we have none at all: and can further hope likewise, that if themselves had no more than we, their inward comfort should be so much the greater. For if in the examination of them, it should fall out, that they have no sufficient groundwork in the word of God (as we are sure, that they have there no warrant at all) then are they but very cold, and desperate comforts, and never yield any sound comfort at al. For though we are not in any doubt, but that they are in other respects very ill, as they are used by them: yet now we say no more but this, that (all things considered) we find so little comfort in them, that we need not think the want to be great, now that we are without them; nor, that it were any great benefit, for to obtain them. Then of outward government. The benefit that in outward government we should get thereby, is no more than this, that so we should be under the government of the bishop of Rome; which how good it should prove, I am not able certainly to say. But if first we should esteem thereof by reason, we may very well doubt, that no one man were able to govern us well, that should rule all the world beside; notwithstanding all the under-magistrates that could be appointed: and that although some one man could do it, by his rare and singular wisdom (which notwithstanding were such a thing, as never was yet) yet that it were in no wise convenient for so many, and all the whole to hang upon one; and such an one too, as might sometime be so weak a man to bear such a burden, as that many others under his government, might be found much stronger than he. Then, if we come unto experience, and lay before us in what sort he governed us before, when as he had us under his government; or in what sort he governeth yet, those that abide under his obedience; whether any thing may be said more hardly or not, as yet I say not; but surely thus much we may be bold to abide by, that in comparison of the government under which we are now, it were no very singular benefit to be helped back to that other again. So for aught that yet appeareth, we cannot see, that any great benefit could come unto us, if we should turn to their profession. What inconvenience might come in thereby. 2 What inconvenience might come thereby, is a thing very hard to be fully gathered, being so great, and so diverse withal, as in our judgement it seemeth to be. Where first of all we cannot like that we should be so much deprived of the scriptures themselves, as under them we were: partly by the laws that they made against such as should read them, otherwise than themselves thought good; and partly, for that they do so much inhibit all translations in our vulgar tongue. Which one thing only we take to boad very much ill, and whatsoever after ensueth, to come almost only of it. For the inconveniences, that we are persuaded would come in thereby, would be, as we take it, many and great; some in matters of religion; others, as touching our civil estate here in this life. Inconveniences in matters of religion. In matters of religion; first, we doubt that ourselves should be much thereby corrupted, and be occasion to many others, to fall to the same corruption likewise: then also, that on the consciences of many, there should be laid over grievous burdens. Ourselves might be corrupted by their profession, two principal ways: in the estimation of God's goodness to us: and in the performance; of our duty to him. The goodness of God toward us, is infinite; but now we have to enter no further into the consideration thereof, than to this present purpose doth appertain. And that is only in these two things; first, in the work of our redemption; then, in his providence towards us in other matters. How it were dangerous in the work of our redemption to be of that profession with them In the work of our redemption, Christ hath both satisfied for us to the justice of God; and therewithal himself directeth us, towards the attaining thereof. In both these points we doubt very much, that by joining with them in their profession, we should be found blasphemous to God, and very hurtful to our own souls health; first, in joining (and that no further, than their selves do) either the sufferings, or else the good works, of any of the saints, in heaven or on earth, with the sufferings, and merits of Christ; then by helping ourselves unto it, by the mediation of angels, or saints, or by the doctrines of men on earth, only so far as themselves do it; and not seeking the same alone by the mediation of Christ, and by the written word of God. For we take the satisfaction of Christ, his mediation, and word to be such, as that, no other satisfaction, mediation, or word can be found, any thing meet to be so far matched withal. Again, we find not, that the work of redemption that is wrought in Christ, is available to the salvation of any, but only of those, that so cleave unto it, that they utterly renounce all other helps whatsoever they are. In the former therefore, we see not how it may be avoided, but that needs we must be found to have done great dishonour to Christ; in the other we are persuaded that we should clean overthrow our own salvation. Concerning the providence of God towards us in other matters, How in the doctrine of God's providence. their profession (we fear) would lead us somewhat aside; and teach us to attribute many of those things that fall out among us, to some other than God alone, sometimes unto creatures, as the angels, and saints in heaven, or to the power of man on earth; and sometimes to a fiction of man's devise, as fate or fortune. And although we willingly grant, that in diverse of these they use such limitation withal, that it seemeth they would be loath for to go overfar therein; yet, going but so far as they do in their common profession, we see not how we could avoid it, but that if we should join with them therein, we should be far amiss persuaded in that comfortable doctrine of Gods most gracious providence towards us. How in performance of our duty to God. In the performance of our duty likewise, we do not perceive, but that we should be very far wide from that which in truth we ought to do. For whereas God only hath made us, redeemed us, and given us whatsoever we have, and therefore we own all unto him, and that by jesus Christ our Lord: their profession notwithstanding is, to yield their thanks and service again (in diverse cases) to some angel, or saint, as though that from them, or by their good means they had received the things which they have. Whereas notwithstanding to make any other mediators in such respect, though it be not with Christ betwixt God and us, but only under Christ betwixt him and us, is either directly against, or without the warrant of the word of God. Then also, although they do not direct our duty, nor any part thereof to any other than God; yet they teach us to do unto him diverse things that we find not in the written word. Wherein although they can assure us that the church hath so ordained, yet we see no sufficient warrant therein; when as themselves will not deny, but that the greatest multitude of the people of God in all ages, have been sometime deceived; and the written word both precisely chargeth us to do nothing to God but what he appointeth, and beside accurseth all those that set us a work in any thing else. Those others that might be corrupted by us, are all those, How others might be corrupted by us. that by our example should take occasion to do likewise: either such as presently live besides us; or the generation that after followeth. For we know by experience of times, that of those that live together, one doth cast his eye to another, every nation unto the people that doth dwell about them, and make the doings of others a rule for them to walk by; and the same in the service of God, as much (almost) as in any thing else. Children likewise, and the race that succeed others, do readily follow, as their forefathers have gone before them; for the most part little regarding, whether it be right or wrong; but sufficiently contenting themselves, if they walk but so as their ancestors have done before. If we therefore should give an ill example to any of these, either in leading them to do such things in the service of God as were offensive to him; or else no more, but teaching them, in like sort to venture, in so weighty a matter: how should we be able to excuse ourselves, but that we have given them just cause of offence, in laying such a stumbling stone in the way, that we see they are disposed to walk? And though by the grace and goodness of God, they would be more wary, and not stumble thereat; yet were our fault nothing the less, & for to be aesteemed no less than murder before him: as Christ himself we know pronounceth an heavy sentence against all those, by whom there cometh offence to any; that It were much better for him, that a millstone were hanged about his nek & he cast into the bottom of the sea, than to offend the lest of them all that believe in him. Those heavy burdens that I spoke of, What burdens hereby are laid on the consciences of men. which they lay on the consciences of many, are of two sorts; some that appertain generally to all; Traditions. and others that appertain properly to some. Those that appertain generally to all, are first those heaps of traditions and ceremonies which they have abundantly laid upon all men, calling them the traditions of the church, and teach, that all are bound of conscience, inviolably to keep and observe them every one. Of which sort, though some be sorted unto certain principal feasts and times of the year; yet others there are that so commonly haunt every week, and almost every day; and are so plentifully powered out, throughout our whole life, almost in all things that we are to take in hand, that it is not possible for any to walk uprightly therein, nor ever sufficiently to attend the greater things of the law of God. Auricular confession. Then also it is an heavy burden, that all men are bound, so to confess as they require, both for that they must disclose unto them the very secrets of their hearts; and are bound to reckon up all their sins, so far as possibly they can remember; else that they are excluded from all hope of forgiveness. Whereof, the one is very grievous, and abhorring the nature of the best men that are; the other more, than any man can at any time find, that he hath done fully indeed; both which are unknown to the word of God (and therefore needles) and yield no way of forgiveness at all; but only a way to torment the parties, and for themselves to practise upon. These that are more proper to some, are cast upon them diversely: sometimes upon some special occasion; sometimes by reason of that kind of life, that the parties are entered into. Of the first I note but one: that is, the burden that they lay upon those, which have confessed their sins unto them. Which commonly they call penance, Penance. and ever lightly hath one of these faults: either that the penance itself is wrong (being for the most part, either rigorous, or frivolous; or else that the parties are taught to seek out forgiveness therein. Of that which is cast upon others, by reason of the trade of life, that they are entered into, I note these two principal branches? Rules of their observants. First those observances, that they bind their regulars to; then the vow of single life, whereunto they bind their whole clergy, and certain others near to that order. The former of which (omitting to speak of the worst of it) yieldeth nought else but a fruitless labour, such as God never accepteth for any part of his service at all, and yet oft times very tedious, and painful in itself, if they follow their rule indeed, and coast not over some nearer way: the other is full of fowl pollutions without, and intolerable burnings within, such as all forced virginity hath ever yielded. 3 But in matters of religion (it may be) the controversies seem so dowtful, What inconveniences would come in thereby as touching our civil estate. that we cannot charge them with any such inconvenience on their side, but that in their judgement they think themselves able to turn it over to us again, as easily as we did lay it to their charge before. And we also will be content, to set by religion for a season, and all matters of faith whatsoever, as if in that respect there were no inconvenience at all to be feared; and now consider those things alone, that do concern our civil estate herein this life; not persuading ourselves to the contrary, but that diverse there are, that would be content to join with them in matters of religion, if thereby they should bring to themselves no inconvenience in this. For diverse indeed do not so much respect religion, or look not so narrowly to the diversity of these professions, but that they can be reasonably well content with either, if in other things: they have their minds contented. Be it therefore, that whatsoever their profession be, yet shall they have many of those that now are with us to join with them, if in this point there be found no lawful impediment, or matter to stay them. But here, even at the first, appeareth a mighty let: which is, that no man (we think) can be of that profession, unless he be under that government too. Can their church, and court be sundered; could their religion and regiment be parted, the one from the other; then indeed I think that (with many) much might be done; but when as these go so close together, that no man can profess the one, but that he must be under the other, that goeth (as we take it) somewhat hard with many, that otherwise would find no scruple at al. And two things there be, wherein we think we have very good cause to find ourselves grieved in that respect; one, that they extend the authority thereof, so far forth as they are wont to do; the other, that they will seem to do it upon such ground as they praetend. They stretch out their authority we think over far; Abuse of their authority against sovereign magistrates. first, against all those that are in sovereign authority in their own several countries or kingdoms; then against all other inferior persons generally. With princes, & those that are in highest place in their several states, we think they are a great deal to bold, both in abasing them so much as they do▪ and that they do so much intermeddle in the government of themselves, and their people. They abase them (we think) over far; when as they advance themselves above them: and make those that are the Lords anointed, to do over servile obeisance unto them. How much higher than kings and princes, and the greatest states of Christendom beside, the bishops of Rome have claimed to be, and according (when opportunity hath served) have taken upon them, is a thing so very manifest, that I need not to stay thereupon; especially when as the remembrance thereof is such, as I think many of themselves are loath to hear of, & so might be somewhat irksome unto them. Again how far they have made the greatest potentates that are▪ not so much to submit as to cast down (in most servile, and abject manner) themselves before them, so oft as they were fain to seek unto them, is likewise so commonly known, and so bitter withal, that they do not much urge us to call the same to remembrance again. Abuse of their authority with others. At home. In matters of government they meddle too far, sometimes at home; but especially and chiefly abroad. At home they meddle too far in matters of government, when as they take upon them more, than appertaineth to the office of a bishop, overruling the states of Italy as they think good; inhibiting them to do otherwise than standeth with their pleasure; and enjoining them to do, as they prescribe. Abroad. Abroad we think they intermeddle to far, not only when they deal in civil causes; but whensoever they meddle with ecclesiastical also by the way of authority, taking upon them to command. But now to keep only to that, whereby they trouble our civil estate, we do think they are over grievous, and that beyond all equity and right, both to those that willingly take in good part whatsoever the Pope doth unto them; and to those likewise, that sometimes use their own liberty. For as for those that remain in full obedience unto him, Over his friends. both he frameth them to govern as pleaseth him; and besides that he erecteth his own seat above theirs, that so there may be a ready way, still to appeal from them unto him, and to do in their states whatsoever else he thinketh good. Against those that withdraw themselves from his government. As for those that more freely use their own authority, with them oft times hath he dealt more roughly; accursing their persons; interdicting their land; and arming their own subjects against them. With inferior persons, yea and with all generally, Trailing them forth into chargeable & dangerous journeys. the Pope (as we take it) dealeth too hardly, when either he traileth them so far from home, in very cumbersome, chargeable, and dangerous journeys, either in the way of penance, to the holy land, to Saint peter's in Rome, or to some such like; or to follow their suits in law before him as in many cases he did, and yet doth; or else at home doth impose upon them those grievous exactions that he is accustomed to do, Grievous exactions. utterly beyond all measure, and mean; or in those places that are for pastors, to set Italians to reap the commodity that cometh thereby, Outlandish pastors. that never so much as come at their charge, or, being of a strange language themselves, can do no good when they come there, unless it be to practise for him. Upon what ground they do these things. Concerning the groundwork whereupon they will seem to build their doings in all such cases, that do we find (in our judgement) so very weak, that although it be grief enough to be so pinched by that usurpation, as within fresh remembrance we were; yet is this no small increase of the same, that they will needs go about to bear us down, that the grounds that they stand on, are very sound, substantial, and firm. For (by their patience) what may we think? May any suppose, that they themselves are so persuaded? Italian heads (indeed we find) are of deep devise; but it would grieve the simplest of all, to be so very plainly ●lluded, in so weighty matters. For their grounds they praetend these two things; that such authority should of right appertain to the bishop of Rome; and that accordingly he hath been in possession of it. That it should belong unto him, sometimes they allege some reason for it; but for the most part, authority only. Their reason is, that it is expedient, and very needful it should so be. But first they should have considered, whether it had been possible, or not, for the whole world to be kept under the sovereign authority of any one. Their authorities they bring, partly out of the word of God: but chiefly out of certain counsels, and fathers. For their possessions they allege Constantine's gift; and certain practices of their own, that have been since of latter time. All which things are so very well known, that I need not but point unto them. But are these so firm, and substantial groundworks, as they would seem to think that they are? Let them be of what valu they can be; we can hardly be persuaded, but that many of those that did first allege any of these, did it for that they were disposed to abuse the simplicity of many others. So we see the force of this inconveniency, to be very sore: and we find no cause to condescend thereunto; but rather, that we are very foully abused, in those causes that are alleged. And then, what reasons have they so forcible to persuade any, to be of their church, when as therewithal they must needs be under their court likewise, which is so irksome and grievous a thing. Unless we may hope that they would be content, to allow us to be of their profession, and yet notwithstanding free from their government. Of which (I think) we may very well doubt, for that as yet we do not see them to grant that liberty to any other. Insomuch, that as it was said of Herod, after that his own child also was slain, in that slaughter of other infants that he procured, that it was better to be his pig, than his child; so may it (we think) in this respect as truly be said, that it is better to be none of the Pope's friends, to enjoy this freedom that now we have; than with his friends to have it denied, and to be in such bondage thereby as they are. 4 If now we come to our own profession, What benefit they should have by our profession. I trust that it may soon appear, to be the better in many respects: insomuch that if they would condescend unto us, the benefit that they should reap thereby, should be very great; the inconvenience, but very little. And to follow the same order, that before I have done in the other, first as touching the scriptures, themselves may see, The use of scripture. that we go not about to hold them from any: but ourselves do turn them into our own vulgar tongue. Neither do we tie them unto any one translation; but send them to the fountain, and first original: and doing therein ourselves so well as we can (every one as he is able) embrace and reverence the labours of others, whom we see to be learned indeed, and faithfully to labour therein. So we impart the scriptures to all▪ and labour to make them fully known in every point, to the uttermost that we are able. We keep more praecisely to the written word than our adversaries do. Then concerning those principal matters, that out of these scriptures we deliver to others: first, thus much may be said generally, that whosoever shall join themselves to us, may therein account themselves the safer; for that it cannot be denied, but that we keep more praecisely, than our adversaries do, to the written word. To come to particulars: first, as touching matters of religion, it is very clear, In the work of our redemption. that we cleave to none other work of redemption, but only to that, which God hath wrought in jesus Christ: and so we cleave unto it alone; that we seek no help at all of angel, or saint in heaven; of our own, or other men's merits on earth. If then there be any advantage at all, to those that do more truly cleave to Christ alone, for the whole work of their redemption: and then it be evident withal, that those which do so cleave thereunto, as that they seek to none other at all, do it more truly than those that somewhat seek unto others: whatsoever advantage is thereby to be had, it must needs be nearer to us, than it is unto them. And if any there can be found, that do more abandon all other means in heaven and earth than we do, we must pronounce against ourselves, that in that respect they also are nearer to his advantage than we. But betwixt our adversaries and us, there is such odds in this matter, but that it may very soon be found, whereunto the advantage doth rather incline. In the doctrine of God's providence. So likewise in the doctrine of God's providence, because we are taught by the word of God, that he only doth all things himself alone; and that there is none other but he; that all others are not at all, but only in him; that of him, and by him, and in him are all things: therefore it cannot but be the sure side, for to ascribe all unto God, whatsoever is done here in the world; and nothing at all to destiny, or chance, or to any creature in heaven or earth. For as for that, which is indeed the strongest that they have against this point of doctrine, that so we should seem to hold, that God were some author of sin: we hold it not, neither can it follow thereupon. We know that God is very well able to clear himself: and we ourselves (in some good measure) do see, how he may very easily do it: distinguishing betwixt the deed itself, which is ever good, and of God; and the quality thereof, which sometimes is infected by Satan with evil. Concerning the worship du unto God, In the worship of God. admit that such worship might also be given to others than God, without offence to his majesty: and unto him in the way of worship, such things as we think would please him well: yet is it the surer way by far, seeing we have (as yet) no express word of God to give such honour to any other, we should not do it; and seeing we have the word of God very directly, to do nothing to him, but that which himself by his word requireth, we should in like sort do nothing to him, but whatsoever we see in the scriptures required, till we see some other beside, to be the undowted word of God likewise, and to require those things that we would be doing to him. And this latter, not only to avoid the offence of God's majesty: but also to avoid the misspending of our time in such works, as are needles, or at least uncertain, while we might occupy ourselves in such, as we know to be sound indeed. In all which, the clearer that we keep ourselves out of danger, Safer from giving offence to others. the less shall we endanger others. For neither can those that live besides us, take of us any evil example in that respect: neither do we leave, to the generation that is to come, any offence at all by those our doings. But on the other side, we have taught them by our example, to be very careful, in all such matters, and to keep their profession from all corruption, and stain of this world. Which surely is a singular comfort to the heart of man: who calling to mind how he hath lived, may justly rejoice, if he plainly find that he hath been so careful of the glory of God, and of the salvation of himself and others, that in those matters he hath ever endeavoured to avoid all offence; and to leave unto all, a good example to do the like. Freer from those burdens. Last of all concerning those burdens that they are wont so plentifully to lay on the consciences of others, our Christian profession doth rid us from those, and all such like. For first as touching those traditions and observations that they lay on all generally, seeing the word of God doth therefore acquit us of all other affairs, to the end, that we should better attend his service: we in like sort, that would gladly do our service to God, should therefore count it a special benefit to be delivered from all such business and works of others, as any way may encumber our labour therein. Their confession. Confession is a thing very incident to all that are true believers indeed: but (so far as the word of God requireth) it is only unto God, in such things as are only betwixt God and us; and not to any other, but only when as either on our parts we need counsel, or else on the behalf of others we need to take away the offence, either done to the whole congregation, or else to any several person. Otherwise to be found to reckon up our sins to another, and to reckon them all, or else to be allowed no hope of forgiveness: neither is that by the word of God required; and it is so uncomfortable beside, that we may be heartily glad to be rid, both of the cumber, Their penance. and vanity of it. Their penance was oft times very hard, very dangerous unto our lives, or very chargeable unto our estate; and yet could never yield any sound comfort at all: and therefore it is the greater benefit, for to be rid of so heavy, and fruitless a burden. Their observances and forced chastity. As for those that remain, the rules of their several orders, and the enforcement of single life to the clergy, the one of them was so needles a labour, the other an occasion to so great iniquity, that we may justly account it a special blessing for to be delivered from them. In the place of all which, if we have that, which in every kind is more agreeable to the word of God, then have we a double advantage thereby: both for that we are delivered from that which is wrong; and are restored (at least somewhat nearer) unto our ancient right again. And surely (we think) we cannot be charged, but that we do allow all those works, traditions, and ceremonies, that are by the written word to us commended. If in other things we use the liberty that God hath given us, although that therein we may be charged, in diverse things, not so much to aesteem of certain traditions of the church, as themselves do, or would think that we should: yet notwithstanding, those things are of such nature, as that seeing God hath left us our liberty in them, it may thereby seem, both that we are excusable therein, and that God would have no bodies conscience clogged withal. So our profession yieldeth this benefit, which theirs doth not, that the ancient faith is kept more pure from other mixtures: and the consciences of men more freed, from the venturous ordinances of human wisdom. 5 In those things that concern their civil estate here in this life, What benefit they might have by our profession, as touching their civil estate. we think their advantage should be so manifest, as that themselves might very easily espy the same, and willingly acknowledge it, as occasion is offered. And this do we think, they might espy first in their own experience now; and then by good reasons beside. Which they may see in their own experience. The experience of these days doth plainly witness, that God is marvellous gracious to those that profess the Gospel, and labour to reform their wanderings thereby: especially in this country of ours, which hath now enjoyed these many years, the most peaceable and the most blessed time, that ever it can be found to have had since that the land was first inhabited. And no matter at all, though many of them that are our adversaries, are in wilful banishment abroad, or else restrained of some part of their liberty at home. For though themselves be not partakers of any such special blessedness: yet notwithstanding they might if they would (as others of their fellows are) reserving their consciences to themselves, and conforming their outward demeanour no further, than is needful for the common tranquility of all, and as themselves might lawfully do (aswell as their fellows) without impeachment to the substance of their profession. And were not their friends partakers of it, and that in large and plentiful manner, neither could those that are of the Seminaries abroad, nor those that are in prison at home, live so delicately, and have things at pleasure so much as they have: much less be made the richer thereby. Insomuch that even in their exile, and imprisonment too, the beams of this sun that now I speak of, do reach unto them so plentifully, that they are very warm thereby; and may not deny, that in the greatest misery that they have, they find very good, and large tokens, that this land is blessed indeed. Then also by diverse good reasons. The reasons that I speak of, are especially two; one of them grounded on the goodness of God; the other on the nature of that kind of government that we have among us. First of the goodness of God. Concerning the former, it is known well enough, that God is ever prone of himself, to do good unto those, that seek the advancement of his glory. And howsoever it be with others, that either are enemies, or but sorry friends to the Gospel; yet shall it surely go well with those, that sincerely are bend to advance the same. Howsoever it be with the residu of the children of Israel; yet the tribe of juda shall not be wrapped in the like confusion with others; but ever be more safely praeserved, and more comfortably governed, until the coming of Christ himself. In other places may we see the people groaning under their burdens; all on heaps, and clean out of order; yea; and very often, their cities destroyed, the people slain, the country laid waste, and the princes themselves utterly shaken out of their thrones. But (God be thanked) there is a better, and a more comfortable show in this age of ours, among all those that profess the Gospel: while others are exceedingly troubled in the depth of the sea, these are in safe and quiet harbour. Let the kingdom of God, and the righteousness thereof be chiefly regarded; and all things else will ensue thereupon, to the full contentation of our heart's desire. Then of the nature of our manner of government. In the nature of the government that is among us, we find two principal things; that we are governed by one of our own nation; and that we are governed at home in our own country. For that we are governed by one of our own nation. For in that that one of our own nation is ever in sovereign authority amongst us, it is a special benefit to us in these two points: first that such are wont to govern, among their natural subjects, a great deal more mildly, and more favourably than either others would do, or themselves either in other places. Provinces or foreign parts of kingdoms, are ever kept more hardly under, than those that are in the inward parts thereof, if the princes be of one, and the self same nation with the people themselves. For princes that are far distant from some parts of their kingdoms, are not well able to hold those parts in full subjection, but only by rough and hard dealing. So cometh it to pass that they suffer none of themselves to be in any special authority among them; and besides that, restrain their liberties; dry them with exactions; and do (upon every small occasion) very sore executions on them. Of all which we had experience, under the bishop of Rome his government here. Then also whereas it is the manner of princes to impose payments upon their subjects, as oft times it is needful to do, to the common use of them all; it is no hard matter with subjects; willingly to part with such payments, so long as they go not out of the realm to the maintenance of foreign power, but are employed, to the honour, and defence, of themselves at home. Whereas if our treasure were carried forth, and then employed against ourselves (as heretofore very oft hath been seen) it were no marvel if the people were very loath to make those payments; when as even now the remembrance of such unreasonable exactions before, doth make the justest payments that are somewhat irksome sometimes unto the people, on whom they are laid. For that we are governed at home in our own country. In that we are governed at home in our own country, that also is a singular benefit; whereas otherwise by appeals, and in diverse other cases, many were fain to go unto Rome to follow their suits. In which one thing there were two discommodities that are very great: one to the hindrance of justice; the other to the discommodity of the parties beside. justice must needs be hindered thereby, for that there could be (so far off) no sufficient knowledge of the matter in many cases; and very hard, safely to carry the proceed of the courts here, or whatsoever other records were needful beside. Again, needs must it be to a further discommodity of the parties, both because it could not be, but both a dangerous, & a chargeable journey for themselves, and such as they should need to have with them; and very hurtful unto their own private affairs at home, by means of their so long absence abroad. What is the inconvenience that they should have by our profession. 6 The inconvenience that thereby they should sustain, was (as I said) but very little; and surely it is so little indeed, that hardly it may be thought any at al. But whatsoever it is, it is meet, that it be set down, that so the judgement of the whole, may better proceed. Whatsoever inconvenience therefore it is, that may come unto them thereby, either it toucheth (as I do take it) the cause itself, or else their person. If it touch the cause, it is either appertaining to religion; or else unto their civil estate. No such variety of helps with us (as they have among themselves) in matters of religion. In religion, the truth is, that they shall not have in our profession that variety of ways, or helps, that otherwise they suppose that they have in their own. For with us they should have no help at all in the martyrdom, bloodshedding, or suffering of any saint, or of their own, to satisfy the justice of GOD for their sins; nor the good works that themselves or others have wrought, for to merit the kingdom of God. For these things should they have with us, no help at all? But only the sufferings, and merits of Christ. If they think this same would be some derogation to the sufferings and merits of saints; and a great discouragement unto all sorts, either to suffer, or to do good works; whatsoever I could say thereunto, to show that they need not so to gather, yet at this present I say no more but this; that whether this be any inconvenience, or not, such as it is, they should indeed light upon it, if they joined with us. So likewise in diverse other matters that hang thereupon, and are as necessary helps thereunto, they would have some want both in heaven, and earth, of that which now they suppose with themselves that they have. For in heaven they should have none at all, either to help them, but only God; or to be a mediator for them to God, but only Christ; and as for any betwixt them and Christ, the truth is, that we should allow them none. In earth likewise needs must they lose a great part of their direction, and comfort. For with us they should have no other direction, either of the heathen, or of the fathers of the church, whether it were but one by himself, or more together; but only the written word of GOD, absolutely, or without limitation; and the wisdom or learning of all the rest, only so far as may be grounded on the written word. And whatsoever comfort they have in their sacraments (having at least five more than we) or else in any of their representations of comfortable things, wherein they do very much exceed, both in their images, and many ceremonies beside; that (I say) must they be content to part withal, if they will be of our profession; and therewithal content themselves, with the two sacraments only; with few of their ceremonies; and with none of their images at al. In such things as belong to their civil estate, What inconvenience they should have in their civil estate. the inconveniences that are, do either touch all generally; or else some one sort of them more than others. That which toucheth all generally, is (to my knowledge) no more but this, that so they might seem to be in danger, not to be governed well, when as so they should not have any one on earth, No one head over al. to hold altogether in one. And indeed, if it be needful, to have all countries, kingdoms, and nations to be holden together in one, by some one man here on earth, that should be sovereign over all others; then it cannot be denied, but that in our profession, that inconvenience needs must they have. That which toucheth some sorts of them more than others, is diverse; some that goeth against their credit; and some that hindereth much of their profit. No such credit to themselves with the common sort. The credit of many of them would indeed be touched, for that they should not be able by our profession, to win that credit with the common multitude, as they may be able by theirs; and that in two principal points. First, their vowing of single life, & excluding all others that would not, both from their priesthood, and from diverse functions beside of special credit. For by this they might both have greater opinion of holiness with many; and be in better account of housekeeping beside, as not having, as no wife, so likewise no children, nor concubine neither, whereon to bestow such things as they had. And it is very true, that so doing, & that in such sort as many of them did use it, they might keep better houses a great deal, for because that that way they were oft times at much less charges, than those that are married can attain unto; both because that diverse of them, neither had any children indeed, nor kept any concubines, but did their indevor truly to observe their vow; the residu, that had either concubines at the least, or else both concubines and children too, yet were they not at such charges with them, as marriage requireth, neither yet would they for that by their more glorious housekeeping, they saw that they had a ready way, thereby to stop many of those mouths, that otherwwise for incontinency would be open against them. The other is, that they were so diligent in outward ceremonies & observations: some of them making a great show of holiness towards God; others, of some terrible straightness of life. Both which do indeed breed a great estimation among the common people, and are of such force, that sometimes they have made not only john Baptist, but the pharisees also, to be of better account than Christ, because he used his liberty and freedom in such cases; and lived (for such outward matters) more like to the common sort, than they. Concerning the profit that many of them have thereby, it is very true, it would decay; as namely with those that are either officers, or artificers that belong thereunto; or but in prison (for their conscience sake as they call it) upon the advantage. For indeed it cannot be denied, but that many of them do live thereby; as massingpriests, confessors, friars, singing men, organists, waxchandlers, image-makers, belfounders, and such like; and a great number of officers beside. All which should be to seek (at least in respect of their former way of advantage) if that they should turn unto us. Their person I take to be touched only in this; that of many they should be taken for inconstant, and such as had lightly turned from their former profession; and it should be laid to their charge by some, that if they were right now, then were they wrong before, and so consequently had deceived many that hung upon them. Which indeed could not be avoided (would they never so fain) if any of them should turn unto us. And so we deny not, but that all these inconveniences, such as they are would hang upon such alteration of their profession. 7 But because I said they were little, That those aforesaid inconveniences are very little, or none at al. No inconvenience, to be excluded all other helps. or none at all, it shall be good now to run over them briefly again, and to see how it may appear, that they need not to stand in fear of any of these. And first as touching those that do hang on religion itself, we take it to be no inconvenience at all, to be excluded all other helps: and nothing doubt, but that by the sufferings and merits of Christ, we shall find the justice of God fully satisfied, both to the avoiding of everlasting judgement, and to the obtaining of life eternal. No disgrace to the honour of saints, to set them by in the work of our redemption. Neither do we think that it can be found to be any disgrace at all to the sufferings and merits of saints, to set them aside in the work of our redemption: when as notwhithstanding we do aesteem of them still, both as notable ornaments in the church of Christ; and as worthy examples for us to follow. So likewise, that we stand in no account of help by any of them, when as we account of all sufficiency in God alone, by jesus Christ, we do not see, how there can be any want thereby: & having therein a delicate feast, we cannot in any wise have any stomach, to the scraps and crusts of a beggars poke, be the man himself never so honest, or his poke & his scraps never so clean. And as for any other mediator betwixt God and us, we are sure enough, that we safely hold, that neither do we need any other: neither is there any other in heaven or earth, in such sort qualified, as that he can be in any wise meet, to such a purpose; nor so minded, as that he would. As for any betwixt Christ and us, we think it great dishonour unto him, after that being very God, he hath so far abased himself as to be man for our sakes, and in that his manhood suffered for us such things as he hath: now to call his goodness towards us into any such doubt, as to conceive that it should be needful, or at the least that it were not amiss, to have some mediator to him. And if it be not for any need or doubt of his goodness; but only of reverence: that reverence (think we) is no reverence at all; but a faithless starting aside, proceeding from a conscience that being guilty, nevertheless cannot repent, and thereupon steppeth aside from the presence of him whom it feareth. Their direction also that should wholly rest upon the written word alone, we take it to be so very sufficient towards that purpose for which we need it, that we need none other beside: being already by the authority of the word itself so plainly given to understand, that the scriptures only are sufficient to teach all truth, and to convince all error: to rebuke all vice, and to instruct in all godliness: that a Christian may be perfected thereby, and fully prepared to every good work. The comfort that they have in those other helps that we have not, The comfort they have in those other helps, little or none. is in our judgement so very small, that it will be an easy loss to go without it. The Apostle saith, that in those things that we have already, we may sound rejoice; and that our joy therein may be such, as that it can receive no increase by any other. And then in such plenty and fullness of it, how may we find, that so small things as those may any thing eke? What comfort is it to match those five sacraments of theirs in such account, with the other two, that the Lord did so expressly ordain, to be in so common use with us? And when they have that estimation given them, what new thing have we then by them that we had not before? Their superfluous ceremonies, and all their images may go together, as never brought in at the first by the word of God, but long after by the foolish wisdom of man: the former of them (we think) a great deal more burdenous, than commodious unto them; the other not only burdenous, but offensive too, to themselves, and others; an evident corruption of the truth; and a just provocation of the wrath of God. If in such cases the heart shall have any sound comfort, it must rise out of some worthier fountains, than either the wisdom of flesh and blood; or else, better warranted representations, than images are. Concerning their civil estate here in this world; No great want that we have not one general head. first we cannot condescend to think, that there is any need at all, for to have any one to be a general, & universal head over al. The Apostle in diverse several places, showing how plentifully God had left his church furnished with diverse functions, to keep all in unity of faith, and to bring to perfection the church of Christ, so to consummate his mystical body, maketh no mention of any such: which notwithstanding might in no wise have been omitted, if there had been any such ordained of God. Besides that, we know it is impossible. And then our opinion is, they shall have with us no want, to miss of that, which never men had, and is impossible on earth to be found. How far their credit and profit should be impaired. But as for those other things that follow (their credit, and profit, which before they had) therein I grant, that needs must they come to some want indeed. For if they abandon their forced chastity, and use the lawful means of marriage; if they lay down their glorious ceremonies, and other observances of unprofitable hardness; and whatsoever compendious practices before they used, to bring in their commodity unto them: there is no question, but that among the common sort, they should lose a great part of that estimation and profit, that now they have very long enjoyed. But it is no great matter, what others think of us, so that with God, and good men we have that credit that is convenient; and we ought not to count all that a loss, whatsoever we cannot get howsoever; nor much stik to miss of that, which before we have wrongfully had. As for marriage we know that the children of the world do so uncleanly behave themselves both in their whooredoms, and in marriage also, that it is no marvel if they cannot think that the use of marriage, and the administration of holy things, may go together, so long as having some reverence of the one, they measure the other, by their own most shameful abuse. But the ordinance of God is sufficient to stop the mouths of all such, when they have said the worst that they can. And as for housekeeping, if being married and having children for whom to provide, they be not able to bestow upon others so much as otherwise they might, that need to be no grief unto them. Let every man do as he is able, and before God he shall be discharged. The stream that issueth by many branches, must needs be less in every one, than if all joined together. So that we walk as we are called, it is enough; there can be no more required of any. As for outward worshippings, and voluntary straightness in needles matters, it is no sound credit that they get unto any. God is worshipped in spirit and truth; and such only they are in whom he delighteth. Whereunto if outward ceremonies be added, such as are needful, then are they for the other, welcome withal: if otherwise they come, they are abominable unto him, and never can his soul conceive any delight at all in them. Straightness is good, & a profitable labour, so long as it is employed in those things, that are commanded; but if it be but our own devise, it is of no account with God. For in such sort it is that many do strive, and yet are not able to enter in. And then, what gain we, to be in glory among men; and to be abandoned of God? Their gain coming in, so as it doth, they need not think any loss at all, to be without it. judas loved the money well that he had gotten; but when he perceived how he came by it, by betraying his master, & consenting to shed innocent blood, he then could have no joy to keep it; and made no account of any loss, to throw it away. Their poor estate would yield unto them, a richer joy, and peace of mind, than all the treasures that by such means they were ever able to gather together. Better a great deal, to feed on the coursest bread that we use; than on the finest manchet that is, after that once we find it to be very full of gravel. Last of all, though it were a shame for them to turn; yet were it none at all, but only with those, that are graceless people; and very dangerous in so weighty a matter as this, to hold on our way, after that once we find we are wrong. And why should the mire that lieth in the streets, be so careful to be gilded over with gold? Why should wretched and sinful man be so desirous, never to let down his own estimation? So God be glorified, let us not care, what becometh of us. When as all glory belongeth to him, there is none at all belonging to us. As an ornament, that is for a noble parsonage, will not become a meaner person; so glory likewise, that is only for God, can never become the children of men. But if needs they will be in some estimation, can they have greater, than by acknowledging their former wanderings, so much as needeth to the glory of God, & to the helping up of others again, who by them were occasioned to stumble before? So, notwithstanding these inconveniences, which it seemeth they should fall into: yet the matter being better examined, it would soon appear, that there is no such inconvenience in the matter, as at the first might be feared to be. Nevertheless whether they be inconveniences or not, that do I leave unto them to think of. Those they are, whatsoever they are; be they of what valu they can. Such as they are, let them be for me; I wish them no greater, neither do I labour to make them less, than in truth they are. And so consequently, if our profession be compared together, this is the variety that they do yield, and in these points resteth (whatsoever it is) all the odds that is betwixt us. Which being so, than it is no hard matter to judge, whether of them it is, wherein we may better settle ourselves. Of justification by faith only, without works: no inconvenience at all to hold it. 8 As for that one point, of having good works concurring in our justification (of which I thought good, for certain causes, more specially to treat by itself) it shall be good, a little more specially to consider, both what is the effect of the doctrine itself: and what is to be thought of that same place of Saint james, that seemeth to go so much against our opinion therein. Unto the effect of the doctrine itself it doth appertain, The effect of the doctrine itself. first to consider what kind of works they must be, that may have any thing to do towards the justifying of any: and then as touching the obtaining of true righteousness to us, both where we may find it, & by what means it may be ours. The works therefore that may be available to justify any in the sight of God, must needs be such as are in themselves a full, perfect, and absolute righteousness: for that otherwise they cannot stand in the justice of God. And absolute righteousness can never be, but where every deed, word, and thought is very good; and that, in so high degree as is required: nor so neither, unless there be a continual tract of works, words, and thoughts, all our whole life without intermission. Other righteousness though we have never so good, yet if it lak any one jot of this, it will not serve us to this purpose. For the law requireth, both that such things should be done with all the heart, with all the soul, & with all our strength: and that they never departed out of our hearts, all the days of our life. And that solemn diffinitive sentence of the law compriseth both very briefly, when it saith, that Every one is accused, that continueth not in all things that are written in the book of the law, to do them. If now we would know where to find this absolute righteousness, the truth is, that sometimes it seemeth that it might be found among men: and yet is no where to be found indeed to our use, but only in Christ. It may seem to be found among men, both for that the law requireth such things at our hands: and because that some there have been of special commendation for these matters. Howbeit, the law doth not require such things at our hands, as though that now we were able to do them: but to show that once we were able, and therewithal, how far we are fallen from our first integrity; and that God, that once made us able, may justly require at our hands the performance thereof. And as for the best men that ever were, there is no question but all were sinners, and that very often they daily offended. Besides all which, their good deeds also (but few to speak of) were so imperfect, for want of true sincerity and zeal (which never are found since the fall of Adam, in any of the children of men) that if God should deal in his justice only, and not in the depth of his mercy withal, not one of those works could ever be accepted of him. Hence is it, that the children of God acknowledge their uncleanness in all their ways, not only in such things as commonly go under the name of sin; but in all their holiness, and righteousness beside: too high a point, for the children of the world to attain unto. In Christ we find most absolute righteousness perfectly wrought, insomuch that there was never found any ill in him, either proceeding forth by his deeds, or words; or at any time lurking in his secret thoughts; and whatsoever he did or said, was ever most godly; whereunto the inward disposition of his heart, and all his thoughts did ever accord. And so must it needs be, for that he was both God and man. For so cometh it to pass, that the infinite excellencies of his Godhead, could not have sufficient issue in his manhood to show forth themselves to the full; but after they had thoroughly filled all his manhood with all perfection, and all the organs, and powers thereof, needs must there be immeasurable abundance left beside; all which doth witness, his manhood first to be thoroughly filled. So not only it might be, but also of necessity it must be, and can be no other, but that he loved God with all his heart, with all his soul, & with all his strength; and his neighbour as himself; that all his deeds, words, and thoughts, were ever good, and the same in most absolute manner, to the uttermost pitch, that the capacity of manhood was able to bear. How to procure righteousness to ourselves, to make it ours, is now to be seen. Where first if we come to that righteousness that is of man, either of ourselves, or others, we shall never be able to do any good. For first as touching ourselves, whereas we are not able to fulfil the law, there is not in us any righteousness at all to be had. If we could fulfil the whole law, (never offending in deed, word, nor thought; but ever having all our deeds, words and thoughts, fully answering to that holiness, and righteousness that God requireth) then might we stand in the favour of God, by our own good works, without any help at all by Christ; and that by the virtue of the former covenant, commonly called the old Testament. But if we miss any point of this, though we do our best indevor, yet are we nothing helped thereby in this matter; because that God hath not covenanted to accept us as righteous, for doing our indevor therein; but only, by fulfilling the whole law in every point, to the uttermost jot. Neither can he in his justice accept of any other righteousness, but that which is perfect; no more than the law will adjudge any sum a just payment, be it never so much, though infinite thousands, so long as there wanteth any one penny of that which is covenant. Then, if we seek unto others, those that now are saints in heaven, to have the help of their righteousness, to make us righteous, neither have they any such as the law requireth, but are for that matter as short as we; neither did God at any time make any such covenant with any of us, that their righteousness should stand us in any such steed. Now therefore to come unto Christ, in him only is that righteousness to be had, that can serve our turn; and we have it in him, by none other means but only by faith. For whereas God hath made his other covenant in him (which he calleth the new, and the last, because he never meaneth to make any more beside) that whereas we cannot be justified before him, by any righteousness of our own, unless we were able to fulfil the law, and he therefore hath taken this order, that his Son should do it for us, to the end that all that take hold thereof, or rest upon him, should have his holiness and righteousness theirs; hence cometh it, both that such as rest in him, by the virtue of his latter covenant have his righteousness theirs; and that they are not other ways justified, but only by taking hold on him by faith. For neither hath God made this righteousness of Christ so common to all, that unbelievers may have the benefit of it as well as the faithful; neither hath he by this latter covenant declared himself to be of purpose to justify us, by the good works or merits of any, but only of Christ. In other things (without all question) there is a special use, of our own good works, & of the good examples that the blessed saints have given us; but in this our justification with God, there is no use of them at al. How the place of S. james may be answered. Now therefore concerning the place of Saint james, that seemeth to attribute our justification partly to our own works, and not only to faith in Christ, it is evident, that he doth not treat of this our first justification; but only exhorteth to holiness of life; and so consequently, whatsoever he saith there, it is not to be hereunto applied. Whereas therefore the apostle Saint Paul, concludeth his disputation of that matter, that We are justified by faith, without the deeds of the law. And Saint james in like manner concludeth his, that Of works a man is justified, and not of faith only. Although it may seem, at the first sight, that these two are directly contrary one to the other, yet the circumstances of the places, and the intent and meaning of either of the Apostles, being considered, it is found very plainly, that they are not contrary, but only diverse; that is, one of them doth not deny that which is affirmed by the other, both speaking of one thing; but having two several or diverse matters in hand, each of them holdeth on his own several way. For Saint Paul is in hand with a point of doctrine, to show wherein our first justification consisteth before God; and Saint james is in hand with a point of exhortation to godliness of life, and to that end showeth that our faith is but vain, unless that it be (in some good measure) fruitful by works. Whereas therefore although they both speak of faith and justification, yet the one doth not mean either that faith, or that justification that the other meaneth; hence may it sufficiently appear, without any further discourse of the matter, that the one of them is not against the other. If Saint james had been of purpose to have showed, how we are justified before God, he would have showed no other way, but only by faith in Christ jesus: as in the chapter before he ascribeth the estate that we have in Christ not unto works, but to the free mercy of God. So on the other side, if Saint Paul had purposed to exhort to newness of life, he would there have told us, as elsewhere he did, that though we had all faith, and had not love, yet all were nothing. So for the doctrine of justification likewise, I trust there is no such absurdity held by us, that any may have any just cause to fear to join with us therein. 9 Those things that hinder, Of such things as hinder. are some of them of less importance, and lightly hinder not, but those that are of the weaker sort: and one other there is of more special force with them, that I take to be the greatest stay that hindereth those, that take it to be a matter of conscience indeed. Those lesser hindrances likewise are diverse. For some respect their persons especially: and one other there is, that somewhat respecteth the cause likewise. Those that do most properly respect their persons, are especially two: one that proceedeth from regard of their credit, which was somewhat touched before, as one of the inconveniences that hereby they should have; the other that concerneth certain hardness that by bodily punishment they suppose themselves to be put unto, Discredit, especially to those that have otherwise professed. untouched as yet. And the discredit that they doubt would fall upon them, is partly with all generally: but especially with those with whom they have so long held together. For with all generally it is like to be some disgrace unto them, for that they have all so professed; and some of them beside have accordingly taught: but yet no such, as of right may hold them still in the course that now they are in. For as touching their profession, it is very incident to the nature of man to be deceived, especially in the truth of religion. Howsoever we have a reasonable good sight in other things: yet in this, the best of us all are far to seek, for any thing that we have in ourselves to help us withal. Neither are we only to seek herein; but also prone to conceive best liking of that which is wrong. But besides their own natural weakness and inclination, they may well remember, that the former days were such, and their own proper education withal, that whosoever is of any reasonable consideration, will easily pardon (for the former time) such wanderings unto them. For both those things are very forcible to lead us away with them, wheresoever there is not the special grace of God's holy spirit, both for to teach us a better course, and to lead us therein. So with men, who are all of the selfsame mould, and have all had our parts of that other infection beside, it is a very pardonable matter, in religion to have held that course that they did: pardonable I say in respect of our own natural impotency, and inclination; and of those days of ignorance that were before, together with our education then, framed according to that present time. But if we come to these days of ours, then is the case altered much. For now it hath pleased the goodness of God, both to give them a more plentiful knowledge of his will and pleasure; and to offer unto them a readier direction by his holy spirit: that so they may both see, and walk the way to his kingdom, so much the better. Which diversity of times and graces considered, they may easily resolve themselves, that it is no discredit unto them, to alter the course of their former ignorance, when as now, their eyes being opened, they have found a better. In the night it is no shame at all, to go awry: in the day time it is a fowl and stark shame indeed, to hold on that course, and not to break it off with speed. Concerning those, Discredit to those that have otherwise taught. that besides their own profession, have also taught the same unto others, it cannot be denied, but that they have done so much the more hurt: and that their auditory and disciples before, may charge them with great alteration now, if so they should alter their former course. Nevertheless, neither were their former doings to be denied their reasonable excuse, with all those that are indifferent: neither can they now continue on their course, but that needs they must therewithal impeach their credit, much more than if they had altered, with all that have attained unto the knowledge of the truth. For their former labours are the rather to be born withal, for that being then persuaded that they were right, it was their parts indeed to commend unto others, that which themselves did think to be needful. But that now it is rather for their credit, to alter their course (besides that other before recited, which they have common with the rest) hence also may they gather, for that finding now, that they have done much hurt before, it standeth them upon for to amend the same so soon as they can. The wound they have made, it were meet that themselves should heal again. Which if they should forsake to do, howsoever it would stand with their credit, or not, it were very like for to procure them an heavy judgement in the end. For the errors that they should so leave uncorrected, could not but infect many others; and likely enough so to grow on to the end of the world: by which time, it is not to say what heaps of iniquity might come thereby. For all which they must needs stand chargeable, before the judgement seat of God, unless while they live here among us, they seek to amend all their errors delivered before. In which respect Augustine hath left them in his own example, a point of great wisdom, diligently retracting, or calling back again, whatsoever points of doctrine he found, that he had unadvisedly delivered before; and yet notwithstanding, as it seemeth, and himself in the preface confesseth, thought no shame with it at all; as indeed it was a very good testimony of his inward sincerity; and so consequently, as much to his true and just commendation, as any thing else that ever he did. If it be said that in him there was some further cause, for to retract much of that which he wrote before, both because he wrote very young; and before he was baptized in the faith of Christ: true it is indeed that so he wrote; but not so with all, as leaveth to them any such advantage. For the question is not, whether Saint Augustine or they had more need to retract some of their opinions; but whether it be meet that those should do it, that have taught unto others that, which now they find to be wrong. And though it were, yet I doubt much, whether upon sufficient advisement any of them would so far urge the odds betwixt them (either his youth to their years; or his imperfection before his baptism, to their ripeness now) but that they would with good will acknowledge, rather that it were their parts, if they have taught any erroneous points of doctrine, with him to retract them, than to make any such allegation, that they need not do it so much as he. Those with whom they have held hands so long together, Discredit with some more specially. are either the bishop of Rome, or his friends abroad, for their advantage; or else of their own countrymen at home, that are grown to so great misliking of the present state. If it be the bishop and his adherents, it is but for their own advantage, that they conceive that opinion of them, so to make up their losses again by the help of them, when opportunity should serve them unto it. And the more that their estimation savoreth of it, the more quietly may they be able to bear the loss thereof. If they be of our discontented countrymen at home, the loss also is so much the less, for that none such will not mislike of them, but so far as themselves are infected with the enchanted cup of foreign power; and then, the more they are infected therewith, the less worth is the best estimation they are able to give. Again, whatsoever estimation is lost, either with foreign power abroad, or with hollow hearts at home; the same will be much more requited with the gracious favour of their natural princes; and with the true heart of faithful subjects; and that so much the more in abundance of recompense, as it is of greater price or valu, to be well thought on by natural princes, and faithful subjects, than of foreign usurpers, and close aids wheresoever. 10 The hardness that they account themselves to be put unto, The hard dealing that they suppose is used against them. to the utter aliening of their minds from us and our profession, resteth especially in these two points: first, that diverse of them are straightly handled; then, that certain points of their religion (as they term it) are now made treason. They accounted themselves to be straightly handled, both in the fining of recusants; and that certain of that profession are put to death. Concerning both which they would not deny, but that the punishment were moderate enough, both in the one, & in the other, if either they could find that they were so heinous offenders, as we do conceive, and charge them to be: or else but remember, what dealings themselves have used to us, and yet do upon less occasion. What it is that is used towards them. As touching the former they will not deny, but that princes have authority by the word of God, both to fine, and to put to death, as need requireth. They know that such as worship any strange God, or but entice others thereto; or stubbornly despise the word of God, are by the sentence of Gods own mouth, accounted worthy to die the death; and though it may be, themselves do not see, that, by equity thereof, they are in the danger of his justice for those; yet we are out of doubt that they are, and, but that we do already know, that the blindness of man is very great, we could not but wonder that they do not see it. Nevertheless, such is the mildness of her majesty; and such is the peaceableness of these days of the Gospel; & so cold are we (the most of us all) on behalf of the glory God, that none are executed for any of those; though the selfsame laws that they used against us, be forcible against them; and, if need were, might soon be enlarged. So notwithstanding that which is done of that kind, we think there might be done much more than there is; and yet, that no body had any just cause to find fault therewith. That certain points of their religion are now made treason, that so they cannot suffer as in cause of religion, but of high treason, it ought not to be so grievous unto them, if they consider well, either the very nature of those points that are made treason; or but the manner of our proceeding therein. For some points of their profession are of the nature, as that they are rank treason indeed, to all the states that are in the world; & that have they proper unto themselves, of all the religions that are professed on the face of the earth. And this treason of theirs that we speak of, resteth especially in these two points; that the bishop of Rome hath power to depose the princes and potentates of the earth, and to place in their rooms whomsoever he will; and that subjects ought not to remain in allegiance to any whom he deposeth, but to put on armour against them. Which we take to be as rank a treason, as wicked an heresy, and as open a way to all confusion, as any that ever was heard of before. Neither doth it help them any thing, if he were indeed as they would have it, the vicar general of Christ on the earth: for that thereby he might do no more (keeping within the bounds of his master) but only lay their sin to their charge, & utterly exclude them from hope of salvation: princes if they governed ill; and subjects likewise, if they went with their princes against their obedience and duty to God. But as for deposing the one, or losing the other from their allegiance, in those points we are sure, that they are not only misliked of us, but of many others besides, that other ways are well willers of theirs. In the manner of proceeding that in this point is used against them, there are two points likewise to be noted. For first as touching the law itself, it is in effect but certain ancient statutes that were made long since, revived again; and not sought unto, till that by many naughty practices, and some rebellions, open forces, and slaughters contrived, we were of necessity rather constrained, than easily induced, to take that order; and that for the preservation of the whole, both in religion, and civil tranquility. Then also it is very well known, that although they have been never so faulty therein, and so have justly deserved to die: yet if they can be sorry for their practising, and utterly renounce and abandon the same, they stand not in such danger of death by their former demerits, as in the hope and way of life, by their new repentance, if it appear to be unfeigned, as well as their guiltiness sufficiently proved. The dealings that they use towards us, What it is that they used towards us. is first the rigour that they put us unto, when time did serve them (and yet do, where they are able) in that they raised up persecution against us in the cause of religion: then also their disloyal and unnatural practices now, to recover their former usurpation again. In that persecution of theirs against us, we think they then dealt, and yet do, over-hardly with us, for that the cause being no greater than it was, yet notwithstanding their punishment was exceeding grievous. The cause we think was not so great, for that commonly they persecuted us for nothing else, but either for some tradition of their own: or else for some thing that went against the earthly estate of the church of Rome, either in the commodity that they supposed to be du unto it; or in the superiority that they had obtained. Howbeit, neither of these (being better considered) will be as we take it warrant enough for them to touch us so near as they did. Their punishment was very extreme, both in that they did to our persons, by imprisonment, torments, & cruel death: and in that they made the cause heresy, and so overwhelmed us with the greatest reproach that could be devised. Whereas notwithstanding, neither the traditions that the church appointeth, and whereof there may sometimes be had a very good use; nor the profit or superiority of their prelacy, are of that importance, that they may make them matter of death, nor haeretiks those that speak against them. When they saw it come to that point, even common charity (me think) should have obtained thus much of them, that neither they would have urged their own traditions so far, nor stood so stiff to their profit or honour, but that the life of those their brethren might have obtained some mitigation: especially, when as the substance of christianity may stand without them, as in ancient time it is known to have done, for many hundred years together. The practices that they use against us now, are so well known unto all, and so grievous (I think) to the greater and better part of themselves to hear of, that forsomuch as we do not use to grieve those whom we would persuade, it is not needful here to display them: although we take them so far to exceed in that kind, as that lightly they cannot be overmatched, with any such like of the former ages. But it shall be sufficient for them to consider but this one point only, whether those practices of theirs be not so contrary to the civil state, as that they cannot stand together; but that the establishing of the one, must needs be the overthrow of the other. If it be so (which I think they will quickly find) then may themselves also be able to gather, that such execution as now is done on certain of them, is not only just, but needful also; and such as in no wise might be omitted, till themselves do grow to better advisement. That our translations seem so corrupt unto them, as that they cannot think that we have the word of God among us. 11 That other hindrance of the lesser sort, that doth somewhat respect the cause in variance betwixt us, is for that they will seem to suppose (though indeed it otherwise seemeth, that many of them are not so persuaded: for which cause I have put this, but among their lesser hindrances) that, how much soever we praetend to have the word of God to direct us in all our doings, yet, by the means of wrong translations, we have it nothing at all indeed: and therefore that it may stand with great probability, that so much as we swerve from our adversaries in those our doings, so much also should it seem that we swerve from the word of God itself. And this heretofore they have but seldom, and more faintly alleged: but now of late, they have avouched it with greater confidence, upon the hope of sufficient ground that they have conceived, by those quarrelling labours of master Martin, and certain others of the Seminary at Rheims about the translation of the new testament that they have put forth in the English tongue. Wherein, how injurious they are unto us, and how far they have overslipped themselves, although it do already sufficiently appear, both in the weakness of their own doings; and in the labours of others therein (as also we trust, that so it will yet further appear, every day more than other:) yet to help forward the weaker (and those that are not able to judge of the tongues) by an easier way, I would wish them to be somewhat better advised, what is the advantage they seem to have gotten thereby, if the case so stood that we had been overseen in our translations, in all those things that they lay to our charge; and that they had therein attained unto the truer sense of the text. For though so it were, yet notwithstanding if we come to the matter, that is, to consider how weighty those points of religion are, that they would seem to have gained thereby, although at the first they carry with them a glorious show: yet in truth their advantage would so also fall out to be very small, both in respect of those places themselves, and in respect of all the residu that they leave unto us untouched by them. For if in those very places wherein they think they have special advantage against our translations, in the substance of the matter, notwithstanding they gain little thereby; then howsoever our translators have overslipped themselves; yet do our adversaries get thereby no sound advantage, in respect of the cause that they do defend. So likewise if those places wherein they find fault with us, be very few in respect of the rest that they leave untouched, then do they both justify our fidelity in translating of them: and not only make themselves and their doctrines liable unto the trial of them; but also bar themselves for ever to lay to our charge, in so absolute manner as they do, that we have not the scriptures among us. For unless they can show, that such as we have in such sort translated, as that themselves do find no fault therewith, do not contain the effect and substance of the Christian faith (which as yet I think, not one of them all did ever allege, or lean unto for his warrant therein) it is not for them to lay to our charge (though in all those points we had been deceived) that we have not the word of God among us, so far as it is needful, for our full instruction in the faith and doctrine of Christ. Therefore to let pass whether we have rightly translated or not, let us a little enter into the consideration of the matter itself, and see what advantage themselves may hope to have gotten thereby. Which course if we take, What it is, that they lay to our charge therein. then do we find that in their discovery they do charge us two principal ways: first, with diverse things more specially by name, in the first twenty chapters; then with a pak of others together (as matters belike of less importance) in two of the last. We are charged by name, first of all with our inward meaning that of purpose we translate the holy scriptures falsely, in favour of the heresies, that they suppose us to hold, in the first chapter: then with our open and plain dealings, correspondent (as they say) to so ill a meaning, in all the rest, unto the end of the twentieth chapter. And hitherto the method is good, and the order plain: and therefore have I set these things down, as they stand there. In that which followeth, it seemeth that it was not the author's purpose to digest them into a method, but only to make recital of them, as they came to hand. Nevertheless, that to us both it may appear more plainly; what they, or we have gained, or lost by our translations, in the pith or substance of religion; it shall be good for both parts, to lay them forth in some plain & easy method. Those doings of ours therefore that they charge us withal, do almost all concern our translations: but in some points they charge us, for to force the text is self. In our translations they find some faults that concern the words alone: and some that concern the matter too. That which concerneth words only, is, that we turn the ecclesiastical use of them, into their original, but yet profane signification. Unto which the fourth chapter wholly, and a good part of the sixth, are allotted. As that we call schism, division; heresy, sect; catholic, general; priest, elder; priesthood, eldership; idols, images; church, congregation; sacrament (in some places) secret; bishop, overseer; baptism, washing; and some others. That which concerneth the matter rather, is, that so we translate, as tendeth chiefly to the overthrow or discredit of diverse points of their profession: and partly to the maintenance of some of our own. Those points of their profession, that we, as they say, go about to overthrow, do most of all concern matters of doctrine; but some of them tend to the direction of some part of our life here. Those that concern matters of doctrine, are of two sorts. For in some they may seem to seek the advancement of religion only: in others, to advance the power, and excellency that is in man. Those that concern the mere advancement of religion only, partly concern Christ himself: and partly, a few other holy things. Those that concern Christ himself, are about his descending into hell, and are but two: one, that we seem to impugn that article of the common Creed; the other, that we seem to disallow of one special work that they suppose was done thereby, that is, the bringing out of the fathers, which were as they think, in Limbo patrum, which we by our translations seem to discredit, both which are handled in the seventh chapter. Those holy things that I speak of are partly sacraments indeed; and partly certain other ordinances, which they would have to be of that account. In those that are sacraments indeed, they chiefly mislike in the one, that we partly take it clean away; and partly deprive it of the efficacy thereof, making it worse, or no better than those of the old law: in the other, that we take away the blessing, and do not acknowledge the real presence that they imagine. Whereof the former of these is in the fourteenth, the other in the seventeenth chapters. In those other holy ordinances, which are, penance, confession, orders, and matrimony, the fault that they find with us, is chiefly this, that in our translations, we do not allow them the name and dignity of sacraments; and in some points vary from them, even in the very nature of them: as appeareth in the 13.14.15. and 16. chapters. Those that tend to the advancement of the power and excellency, that is in man, further than we can think convenient to go with them, partly concern the righteousness of man generally; and partly some things that are more proper to the church alone. Unto the righteousness of man generally it doth appertain, that first, as touching man, they hold, both that in him there is freedom of will, as in the tenth chapter; and that he is able, both to merit favour, as in the ninth; and to satisfy for sins, as in the thirteenth chapter: then, as touching God, that it is seemly for his justice likewise, to reward those works of man for the worthiness of them, as appeareth in the eight chapter. Those that concern the church, do partly concern the whole together: and partly one special function in the same. Those that concern the whole together are but two: one, that by other words we so open the name of the church, that thereby we seem to go against it, chapter the fift: the other that we allow not of that authority, that they do think it should have in ordaining, or giving credit to certain traditions, as delivered from the Apostles, as in the second chapter. Those that concern that one special function, do concern the office itself; and a certain power thereunto belonging. The office itself would they have to be a mighty priesthood in all respects, as in the sixth chapter. And therefore are they urgent to have, both the terms accordingly given, as the name of priest, to the person, chapter the sixth; and of sacrifice to the deed, chapter the seventeenth: and to have altars left them whereon to offer, as in the seventeenth chapter likewise. That one kind of power to this office belonging, is to help out of purgatory, which we seem over much to discredit, when as those places whereon they build, we so translate, as though they meant no such thing: which matter is handled in the seventh chapter. Those that tend to the direction of some part of our life here, are but two: one concerning worshipping: the other concerning marriage. Concerning worshipping, they contend but for the parties, whom they would have worshipped: and for the manner of worship that they would have given unto them. The parties are, first the saints; and among them especially the blessed virgin, than also images: whereof, this is handled in the third chapter, that other in the eighteenth. The manner of worship, which they would have given unto these, they apportion forth by distinguishing betwixt two kinds of worship, whereof the one they call Dulia, the other Latria, both set down in the nineteenth chapter. Concerning marriage, it is no more, but that they allow, neither priests, nor other votaries, to marry: and mislike of our translations, for that they leave it free unto them, as appeareth in the fifteenth chapter. For the maintenance of our own opinions, that which they do lay to our charge, is but very little, and resteth only in these two points: first, that we labour to establish putative justice (as they term it) against the true inhaerent justice, as they imagine, chapter eleven; then, that in like sort we seek to establish (as it pleaseth them to term it) special faith, vain security, and only faith, chapter twelve. Concerning the text itself, they charge us with adding thereunto in some few places, as may be seen in the twentieth chapter. Those others that in the titles are wrapped up together without naming of any one of them, are these: first certain other treacheries as they term them, both heretical, and worth the observation, chapter the one & twentieth; then also certain other faults that are, as they say, judaical, profane, mere vanities, follies, and novelties, chapter two and twentieth. But these two latter charges are not of any such importance, but that if we could agree in the other, I think we should not long have any great disagreement in these. 12 So are these the principal faults, How little cause they have, to find such fault with our translations. as touching the matter, that our translations are charged withal, according as the principal author himself in his discovery hath gathered them. Wherein although it must needs be, that diverse particular points are in the book itself, that cannot well be specified in so brief a collection of the whole: yet, both these are enough to condemn whatsoever translations are so false as these praetend; and, if these will not serve, those other by-matters that are left behind, are much more unable, and never need to come to the muster. And therefore I thought it best, to rip no further into the particulars, leaving that course to the answerers only: but rather to make the whole trial (that I do mean) by those very points, that themselves have thought worthy the place of best account for this matter. And first I must needs protest thus much, that how grievous soever the things are, that they lay to our charge in these our labours: yet for my part, I can now more quietly bear it (and think that others do so beside) for that themselves begin to translate (howsoever) the scriptures likewise. For though they have not done it, without their affections, but so favourably as they could on their own behalf; and with such limitation beside, as laboureth to chase men away overmuch from the reading of it; and lastly, not without great bitterness against our translations, and us, and against the truth itself: yet, notwithstanding all this, and whatsoever else might be laid thereunto, now that themselves do also translate, let them find fault so much as they wil We shall better find out the matter betwixt us: and their own doings, for the most of ours, shall witness with us. Hitherto it was thought by diverse, that we might have been charged with great matters indeed: now they begin themselves to espy, that there is little else against us, but quarrel of words. Now as touching the things they lay to our charge, and first as touching our purpose, or inward meaning, in translating so as we have translated, it is good for every one to judge the best in all such causes: and not to be overhasty, in so secret matters to give forth our judgement, when as none other, but God alone, can thoroughly know the bottom thereof. As for us, notwithstanding that we are undowtedly persuaded, that in these matters, those our adversaries are very wrong: yet do we make no doubt at all, but that diverse of them mean very well, and do not wilfully go about to suppress, or yet to resist the open truth. The same persuasion if it may please them to conceive of us, we think that they may safely do it: and that it is not to be thought any more, than both the truth, and charity too, do justly require. It were meet that displeasure were on all parts laid aside: for the wrath of man can never accomplish that which is right. Concerning the matter, two things there are that I wish to be considered of them: whether those points for whose sakes they account our translations so faulty, be not as yet in controversy betwixt us; and, whether these points are of such importance, as that if we should be faulty therein, they might then account the residu of the scriptures by us translated, to be no part of the word of God. That they are in controversy betwixt us, it is so evident, that I need not busy myself to declare it: saving only that one point, of Christ's descending into hell. For as touching it, there is no question at all betwixt us, whether he did descend or not, so far as is sufficient for to deliver us thence: but only as touching that manner of his descending, which they have set down, without sufficient warrant of the word of God (as we do take it) not refusing the trial thereof by any sound translation whatsoever. As for the rest, there is no question, but that as yet they are in question betwixt us: and that we are in conscience persuaded, that ourselves have gotten the surer side, both in the points that are in controversy; and in the truth of the text itself. If it be so, then must they needs first know thus much, that they leave the way as open to us, to lay to their charge, that in dissenting from us in their translations, they do it to maintain their own opinions: as it is unto them, so to aesteem and judge of us. During which time of controversy betwixt us, if needs they will so resolutely overrule the case to their advantage, though to some of their own fellows they may seem to have done stoutly, and well: yet so many as are indifferent, would rather like, that first they would obtain the principal matters, afore that ever they invade as their own, those other advantages that hang thereupon. Then also, themselves will not deny, but that it is the duty of every one, to take so good heed as they can that they give no offence; neither to the jew, nor to the Gentile, nor especially to the church of God: and, if it be the duty of all, then is it the duty of translators also; especially those, that have to translate the word of God. For the more needful that any thing is to the use of man, the more must it be of all frequented: and the more that it is frequented of all, the more hurt doth come, if there be any danger. Fire and water, are so needful, that we cannot be without them: and therefore there cometh much hurt thereby, when they are not warily handled. The word of life is much more needful: unto the fountain of living waters, all the children of God daily resort, to draw to their use as need requireth. If therefore there should be any danger therein, either in the thing itself, by other corruption mingled withal; or for that there is not sufficient provision made about it, for those that should resort thereunto: it cannot be avoided, but that much hurt must come thereby. So our translators are not to be blamed, if having their choice, they forbear those words, out of which the deceived may suk the maintenance of their wrong opinions: and use such others, as cannot so easily be mistaken by any. Sure we are of this, that the holy Ghost useth no such speech, as may justly give offence unto any: and that none can interpret the holy scriptures aright, but by the selfsame spirit, by which they were written at the first. Which spirit, whosoever followeth, he can never find in his heart, wittingly to lend forth his pen, to that which may tend to advance any error or ill: and if he could, yet should he find no help in the text (being rightly taken) to bear him out. Insomuch, that so long as these controversies are undecided, or at least, until they shall find more substantial grounds to establish their conceived opinions, than to our knowledge they have any as yet, we cannot but think, that whatsoever want of supportation there is to those opinions, the same is rather in the text itself, than in our translations. Concerning the other, that is, the validity of those points of religion, or whether they be of that force, or necessity rather, that for their sakes so hard a censure may proceed against us, that we have not among us the true word of God: I would wish them to consider withal, that holding so much, as themselves do know, and will grant that we do, it will be very hard to devise, how the same might be brought to pass, unless both we had the word among us, and highly did aesteem of the same. Themselves I trust think no otherwise of us, but that we are persuaded, that we fully hold together with them, whatsoever is catholic: if it be so, the matter is not so very great, if we vary somewhat in these. Though a man want an arm, or a leg; yet notwithstanding he may be a man. Let every one take heed to his head: if it be wanting, the rest is nothing, though there want not a joint beside. And could but some of them be (yet at the last) as indifferent, as many of them have long been grievous against us; could they now be so ready to take in good part what we have done well, as long as they have been to take to the worst, whatsoever left them any such advantage: I cannot see, how it should come to pass, but that laying that greater part, which themselves acknowledge we have translated well, unto that less wherein they suppose we have done ill, they might see our well doing so far to exceed that which is ill, that they need not think it so great a matter (the truth of the text sufficiently saved) more quietly to put up at our hands the one for the other: especially when they themselves come in to translate so late as they do; and have the benefit of our former labours. For such (of all others) it doth not become to come in so late with such controlling, that should have been with the foremost at the work themselves, to have seen to the orderly proceeding of it. The stronger cause we think should have following the greater effect. And so, notwithstanstanding all the corruptions, that diverse of them lay to our charge, not after a niggish, but in liberal manner: yet nevertheless, so many as shall more advisedly consider the force of that charge, shall not (we think) find any great cause to stand in doubt the rather for it, whether we have the truth of God's word among us, or not. That these are not so clear on their parts, that for their sakes only we are to be denied to have the word among us. 13 As for any more special treatise of these matters, as it belongeth not to the course that I have taken: so is it likewise, both a needle's thing in itself, being so often, and so thoroughly done already by many others; and such as is rather to be left to those that are to deal in the work itself, than to be by a scanter handling encumbered by me. Nevertheless, if it please them, with any indifferency to consider of them, what great cause have they, either to mislike so much as they do, of that which we do hold therein; or so inexorably to urge their opinions to us? A man would think, that there were some passing odds: else, that they would never be so earnest in it. Lymbus patrum. That which they hold of Lymbus patrum, is it so consonant to the word of God, or else but so constant in itself, that they may look to draw all men with them, to be of the same opinion therein? Was it ever yet taken to be so perilous a point of doctrine, for a Christian man so to build upon the satisfaction that Christ made on the cross to the justice of God, that he might in no wise account it to be in force for those that died in the faith before, as well as for those that after succeeded: especially when as we are plainly taught, that he was yesterday, and today, and the same for ever; that he is the lamb slain from the beginning of the world; that there is no condemnation to any of those that are in Christ; that God is not a God of the dead, but of the living; that by the sufferings of jesus Christ the father's also of old were relieved, and by his stripes, made whole; and many others such like as these? The sun being gotten to the height of the heavens, or shrunk downward towards the midst of the afternoon, or gotten almost to the very setting, doth it not yet notwithstanding give a clear light unto the east, and to all other coasts of the world beside? And shall not the death and suffering of Christ, though it were long after the world began, be available likewise to those that are gone before, that lived and died in the faith of Christ? An atonement we know there was before, for that God dealt oft times so favourably with man: and the same was grounded only in Christ. And what reason can there be given, why they make it to stand with the justice of God, that before the time of that satisfaction actually made, he should have any favour towards them here in this life, as well as to us: and yet deprive them of that fruition of it after this life, which they grant unto us? And if their Lymbus be so uncertain, what need they then to that end urge any such descending of Christ? Christ's descending into hell. That in such sort he descended into hell, as is fully sufficient in the justice of God, both to acquit the fathers before, that otherwise should have come thither, and to be a discharge unto us that afterward live, it is a thing that is fully believed of us all: if they will go further, and set down with themselves, in what manner also he did it, further than the scripture doth warrant, can they not determine therein for themselves, unless they carry all others likewise into the same adventure with them? Real presence. As touching their doctrine of the real presence, knowing that already we do believe, that the faithful receiver, receiveth not any bare sign, but, together with the outward sign, whole Christ, God and man, his sufferings and merits; may not this be accounted sufficient, unless we go further, to have his presence in the very manner that they have imagined: which notwithstanding was not agreed on among themselves, but very lately? The fathers before the incarnation of Christ could not otherwise receive him; as also themselves grant that they did not: and yet notwithstanding was that sufficient for their salvation. And, so long as they show no further reason than they do, why such a kind of receiving of Christ might well be available to their salvation, and not unto ours (especially when as otherwise we find but one communion of saints, as well in profession, as in state of salvation) why may they not be content to admit, that this kind of receiving which we profess, is so much as they need to require of us, or else that it failed in the fathers also that were before the incarnation of Christ? Their other sacraments. As for their other sacraments as they term them, admit they might be vouchsafed that honour in some account among them for unities sake, if needles they would have them so to be called: yet what reason is it, that they should so overrule the judgements of others likewise, as to account so basely of them, unless in such needles and by-matters, they do in allthings agree with them? Freedom of will, Freedom of will and merit of works. and merit of works, were indeed jolly matters to puff us up higher in our own estimation: but we can be proud enough without them. Sufficient for us it ought to be, that we may be saved: let us leave the glory thereof wholly to God, and take no part thereof to ourselves. Since the fall, there is not in man any inclination at all unto good that is of that kind, saving only in those that are regenerate: and that which is in them, is not ever continual, but sometimes very rare, and weak likewise; and ever is the special working of God in us. And though our works that are done in faith and love, have reward promised unto them, and so consequently by promise du: yet are the best of them, on our parts, or so much thereof as is ours, so unperfect and weak, that by right they could (otherwise than by merciful acceptance) deserve nothing at al. And when we are sure we have most absolute redemption, fully and wholly in the merits of Christ, what need we trouble ourselves further to search out, whether that we may not think, that our good works have in some sense merited also? Traditions. Traditions so far as they do not swerve from the written word, or are to edifying, we do not mislike: otherwise we think we have already so much to do that is expressly commanded unto us, that we think they hinder us much in the service of God, Their priesthood and sacrifice. that encumber us with more. The priesthood and sacrifice of jesus Christ we account to be of that sufficiency in themselves, and so proper to him alone, that we cannot yet be persuaded, either that we need, or that we may, set up any other: but that we must needs bewray either our great ignorance in the one, or that we have a very slender, and overbase an account of the other. Otherwise, if these will not serve, needs must we be more out of hope to get any good, by those that are brought in by them. Howbeit, his priesthood continueth forever; and his sacrifice once made, is a full satisfaction for all: so that we need never be careful for any thing else to be joined withal. As for their purgatory, Purgatory. and the silly helps that they have allotted thereunto, we can neither stand in fear of the one: nor, if we should be distressed by it, can hope of any relief of the other. Of their purgatory we cannot stand in fear, both because the scripture doth not tell us of any such place; and besides that, it lappeth up all forgiveness of sins, and remembrance thereof (to all believers) in the death and sufferings of Christ; and that in so full and comfortable manner, that it leaveth to us no dread at all of any such torments to be afterward suffered for sin by any of us: and because it is so evident to all the world, that it was at the first an heathenish opinion among the gentiles, before they came to the knowledge of Christ; and hath been since used in the church of Rome as a compendious way to get in money, and that beyond all measure and mean. The helps that they use to relieve the souls that they suppose to be afflicted therein, can do little good, both because that nothing can be any satisfaction for sin to the justice of God, but only the death and sufferings of Christ: and because that those helps of theirs (beside that they are very weak in themselves) are not ordained of God to be the means to apply the same unto any; but only the faith of the parties themselves, wrought in them by the holy Ghost. Worshipping of saints and images. In their worshipping of saints and images, there is some odds: howbeit we cannot find the better of them both (their worshipping of saints I mean) to be any better than plain idolatry: so oft at least as it goeth beyond that honour, which in the second table and fift commandment is appointed to fathers & mothers; and reacheth unto the worship which in the first table, and in the first & second commandments, is before taken up unto God. As also we think themselves should perceive, that, if they do it as a duty that they owe unto them; or as a thing that saints do like of; or to get some benefit at their hands: in all these points they do but waste & lose their labour, for that they owe them no such duty; neither do they like, that they should offer them any such, nor yet can help them in those things that they crave at their hands. And as for their images, neither are they blessed of God, to yield any such fruit as they require at their hands; neither should we so maintain the dignity of our creation, being ordained to repraesent the person of God, to all these his creatures, if we should so servilely abase ourselves to stocks and stones, when as the Lord hath made us the head over them, not them over us. Marriage of priests. Concerning the marriage of those that are of the clergy, seeing that both the scripture alloweth of it in all estates and degrees whatsoever, and that God in his wisdom ordained the same: and seeing that the practice of all antiquity hath had it in continual use: it is a thing (we think) more plain, than that we may allow any controversy thereof to be made. If this will not serve, let them but turn back their eyes to themselves, and but make an indifferent search how fowl and manifold pollution hath broken forth among them, since the time that they have abandoned marriage from their orders: and, that one thing (we think) will be sufficient to teach them, that herein they were far overshot, and have found it true in themselves by experience (that which before they might have learned at the mouth of the Lord) that generally it is not good, for any estate of men to live unmarried; when as thereby they so quickly brought all their orders so fowl out of order. Inhaerent, putative justice: only faith. As for their inhaerent justice, and that (with some distempered affections, as it seemeth) they charge us to allow of none other, but that which is putative, and only faith, the substance of this matter being before specially touched, it is not needful here to say any more thereof. So these are (in effect) those great matters, for whose sakes we are charged to have translated so corruptly: and so consequently (in the judgement of some) that we have not the word of God at all among us. Whereunto would they add but this little correction, that for these matters we have it not to their good liking, thereunto could we be content to yield: and therewithal think, that we still must want all authority of scripture for them. Otherwise they have sufficiently found (even in the ruins of their own usurpation and doctrines) that we have the scriptures among us: as also not many of themselves do charge us, but only for these, and for a few such others besides, of such like, or less importance. Of departing from the church. 14 That other hindrance that is of more special force with them all generally, is that they have a certain persuasion, that they can not join with us in our profession, but that so they should departed from the catholic church. Which thing indeed is of such importance, that if it were true, it were not for any that loved his own salvation, or the glory of God, to join with us in our religion. For there is but one church, as also there is but one faith: and whosoever they are that depart from either of both, they cannot be of sound religion, whatsoever it is they do profess. Therefore to examine this matter a little, first we may do well to search out, what it is that maketh them to think, that, if they should reform their profession so far forth as we have done, they should then departed from the catholic church, and so consequently deprive themselves of eternal life: then, how the same opinion of theirs may be amended. Concerning the former, What it is that maketh them to think that we are departed from the church. me think that the principal cause of this their persuasion is, for that they do not rightly gather, neither what the church itself is: nor yet what it is to departed from the same. And then, if the groundwork itself be wrong, it is no marvel if the building that be set thereupon, be awry likewise. What they imagine to be the church. The former of them is, that in the estimation of the church, they take not unto them a right trial, to teach them which is the church indeed. For the levels that they commonly use, are especially two: one taken out of the first foundation of it; the other, the success that since it hath had, to this present time wherein we live. Out of the foundation of their church, they go about to establish the certainty of it, by two conveyances: one, from Christ, unto Peter; the other, from Peter unto them. For first they imagine that Christ made Peter the chief of all, and his general substitute here on earth: that he should be, under him, the head of his church, and have the feeding of all that are his. Out of this they gather, that those only are the church, that acknowledge Peter next under Christ, to be their chief & principal head. Then do they conceive, that Peter was disposed to leave this primacy with the church of Rome, and to those that should be the bishops thereof: and that for that cause he left other places, and came unto Rome, and was bishop there five and twenty years. And thereupon they think they may safely gather, that whosoever is not under the church of Rome, he also is none of the church of God. These conveyances do we take to be of very little force: and so consequently, no matter of substance to assure us of the truth of this matter. For first that Peter had any such prerogative or primacy, we find it not set down by Christ himself, or by any of his Apostles: which notwithstanding must needs have been done without question, if it had been true, being, as it was, of such importance. Then, as touching any assigment over from him to the church of Rome, and to those that should be the bishops thereof, neither do we find (by undowted authority) that he ever did it: nor, if he had at any time done it, yet that he had liberty so to do; and that God would ratify his assigment. But I mean not to enter into that discourse, sufficiently handled by many others: neither is it needful, when as our adversaries themselves do of late so much mislike that part of their groundwork, that none of them all (of any account) can find in their hearts, to build so much as their own credit thereon. The other, which standeth in the success that their church hath had, How they ground upon the success that they have had. is indeed of greater force to such a purpose: but yet notwithstanding, such as being rightly considered, yieldeth no assurance to the matter that we have in hand. The success which the church of Rome hath had, resteth in two principal points: in continuance; and consent of others. By continuance I mean, that it hath not fallen back again to Paganism, or heathenish vanity; neither yet stepped aside to the sect of Mahomet, as the Turks, and many others have done: but ever continued after a sort in the profession of the faith, since the time that by the Apostles it was delivered unto them. Which surely is a very special blessing of God: an evident work of the holy Ghost: and a very good cause, why all those that wish well to the Gospel of Christ, should have the ancient church of Rome so much the more in reverence for it. So cometh it to pass, that they have not only had, after a sort, a continual succession of bishops, & teachers: but also have in some manner praeserved, and hitherto maintained both the word, and the sacraments, that Christ himself did leave unto us. The consent also that they have had, hath been very great: yet not ever alike, but sometime more, than at some other. So long as it kept the faith undefiled; and was earnestly bend to advance the kingdom of Christ; and would in no wise break, but carefully maintained the unity of the church: so long they had the consent of all that dwelled about them, or by any means could have any dealing with them. And that, not altogether for the antiquity, and dignity of the city (because it had been of great continuance; in a flourishing estate; and was now the imperial seat:) but also, even for the sincerity of the faith, and for diverse excellent gifts, that God had powered upon that church in plentiful manner. But after that (the former zeal being abated) it began to fall in love with earthly things, and to break the peace of the church to advance itself, than began many to let down their former good liking of it: all the East churches generally; and many of the better sort in the West likewise. Nevertheless, even then also, the greatest part of all Europe, and some others elsewhere beside, did cleave unto it: partly of themselves, for the former dignity of the place, or for that they perceived not how they began to slide away from the sincerity of their profession; but especially, because of the great power that the church of Rome did after obtain, from which they saw not how to withdraw themselves, without some present displeasure, or danger. Hence cometh it, that they have had their doings allowed, and their opinions confirmed not only by many several persons of best account: but also by Provincials abroad, and by general Counsels at home: themselves, or their friends, in these latter ages, ever bearing the sway in them both. So that indeed the church of Rome hath had such success in these parts of the world among us, that (to our knowledge) there hath not been the like for earthly pomp any where else. Yet notwithstanding, this also is over weak, whereupon to set that building of theirs: needs must it have a faster ground, else can it never be able to stand. Although therefore, that in their own opinion their church hath had a special foundation; and although it hath had indeed such success since, as themselves do still imagine: yet notwithstanding, when they point us unto the church, and undertake to show us undowted tokens thereof, than we allow not that they should think to put us over only to this, and show us no better tokens than these. We do not deny them to be of the church: but we allow not the bounds of the church to be so taken in; nor these things to stand for sufficient proof, that any such pre-eminence belongeth to them. That they conceive amiss of us, when they imagine that we are departed from the church. 15 The other point that seemeth to yield some part of the groundwork of that persuasion, is for because that they do conceive, that to be a departure from the church, which is none indeed, after that once the truth is tried. Concerning which matter, it shall be good to consider these two things; how this kind of persuasion doth grow, and what inconvenience this one point of mistaking doth breed in the end. How this kind of persuasion groweth. This persuasion groweth most of all by the means of our adversaries: then also, by some of ourselves too. Those adversaries of ours, by whom it cometh, are lightly the most cunning, and most learned of them: who seeing themselves to have some advantage, if they can win us to acknowledge, or others to believe, that we are simply or in all things departed from them, and make another peculiar church of ourselves, earnestly labour, even at the first, to obtain that advantage. Hence cometh it, that both they do so busily urge that point, and would have neither us, nor others, to make (at all) any question of it: and so readily apply to that sense whatsoever they find in our writings, that doth import a division betwixt us. Those on our part by whom it cometh, are (most of all) those that are most zealous: who being much moved with the manifest corruption that the adversary part maintaineth, and with their unreasonable thirst of innocent blood in the quarrel of religion, are by that occasion carried so far sometime, that they do not ever speak and write in so sensed manner, but that when they acknowledge that division that indeed is, and aught to be, betwixt them and us (so long as they stand in such sort as they do) they may seem to acknowledge that we are altogether divided: that we are a distinct visible church from them; and they but a synagogue, in no sense appertaining to the visible church. Whereas notwithstanding by the whole course of all our writings it is clear again, that we do not sunder ourselves from them, nor them from us, but only in those points that are in controversy betwixt us: and for the rest, agree together, and acknowledge likewise, that in those we are one. But because that whensoever we speak of the division that is betwixt us, we do not therewithal show, how far we agree, thereupon it seemeth to them that we can easily be content, to be altogether abandoned from them, and to have no society at all with such a people. So cometh it to pass, that as they (upon the advantage) disclaim in us, and bear us in hand, that both they and we cannot be the members of any one, and the selfsame church (as indeed in some sense we cannot, and in that sense is by us acknowledged) so we likewise seem unto diverse to be in that point of the selfsame mind with them, and as fully to disclaim in them as they do in us; and as absolutely to hold, that both sorts of us cannot in any sense or construction be members of one, and the selfsame body, especially of that which is ancient and true, and the catholic or apostolic church, as notwithstanding we are generally. The inconvenience that this mistaking doth breed in the end, What inconvenience cometh thereby. is very great, and hurtful to the cause of religion: but some branches thereof there be, which are common to both parties; and some that are proper to either. Common to both are these two: the inward heart burning, and grief of mind that is betwixt us, one towards another; and bitter contentions ensuing thereon, whensoever occasion is offered. And touching the former, we need go no further, than to appeal, every one to his own conscience. For there shall we find, both that we have an inward grief, one towards another: and that we think we may (and aught) maintain the same in the cause of religion that we have in hand. Our contentions are so apparent, and known unto all, that all Christendom, is witness of them. Which also are for the most part so bitterly handled, as if in religion we were utterly sundered, one from another, and had no point of faith at all, that were common betwixt us: to the increase of variance, among ourselves; and to the great hindrance of many of those that are without, and otherwise might be won to the Christian faith. Proper unto our adversaries it is, that, if it do fall out in the end (as I trust it will anon appear) that there was no such cause in us as deserved, so to be abandoned from the church of God: then abideth an heavy judgement for them, that have been so bold as to set down, that we are not of the church of Christ; and therewithal, for to power forth, whatsoever curses they had, against us. And no marvel, if they stand in such danger in the judgements of God, when as (being so) they sin very grievously both against God, and against their neighbour. Against God, for that they fight against his truth; and abuse the place of justice, that he hath given them: against their neighbour, for that so they discourage, and terrify many of the weak ones that are among us; and among themselves, are the only cause, that many of the simpler sort that belong unto them, are persuaded that we are none of the church, and behave themselves accordingly towards us. Then also, if it should be so (as we hope it will appear) that we have a better title to be of the church, than they themselves have: then would their subtlety and fierceness return to them again, and conclude upon themselves, that if we do not belong to the church, much less do they. Proper unto us are two others likewise, if we at any time suffer them to make such an absolute division betwixt us. For so cometh it to pass, first, that by consenting so far with them in this error, we also must stand chargeable before God, for whatsoever ill fruits do spring of the same: rateably at the least, so far as the proportion of our fault requireth. Then also, we bring ourselves to needles trouble, for that it is great probability with them, that so we make ourselves answerable for to find out a distinct & a several church from them, from which we descend, which hath continued from the Apostles age to this present: else, that needs we must acknowledge, that our church is sprung up of late; or, at least, since theirs. Wherein, although they could never be able, either to condemn us, or else but to justify themselves: yet is it more than we need to give them; and more, than (we think) they use well, when they have it. Therefore to conclude both these points, as I said before, so say I again, that it is no marvel if diverse of them think, that joining with us they should utterly departed from the church, so long as they do wander so far, both in determining what the church is, and what it is to departed from the same. 16 For amendment whereof, A surer way how to find out, who are of the church. it must needs be a good and a ready way, more truly to learn what the church is indeed: and what is the undowted departing from it. Concerning the former, it shall be needful, not only to consider what the church is in the whole: but also what it is in the several parts, that is, who are the true members thereof. Concerning the whole, there is a way, which if we take, we shall never be able, plainly to find out, the thing that we seek: & yet notwithstanding determine therein the very truth. Again, there is a way, which if we take, we shall quickly find, that which is not only true in itself; but also carrieth such a light with it, as that easily we shall be able to perceive, the truth of the thing that we have in hand. A way that will not serve our turn sufficiently. The former of these is, when as we go about to compass those things, that are beyond our reach, and cannot come under our capacity. As namely, when we labour to find out the church, in heaven, either in the secret election of God; or in the glory, whereunto it shall come in the end: or on earth, by the largeness of the bounds which it hath, being spread all over the face of the earth. For though it be very true, that that indeed is the true church, which is chosen from the beginning, and which shall be glorified in the end: yet are not we able, by either of those to find out, who they are. For we cannot look into the secret purpose of God; nor, in the end itself, espy the end before it come: we must either have better tokens than these, or else can we do no good at al. So likewise the earth is so very large, that we are not able to reach forth our knowledge unto the outmost bounds thereof: and so consequently can never see, what faith it is that is there professed, nor so much as whether there be any people at all, that there inhabit. If therefore we should take such a course, as that we could not (in our conscience) set down with ourselves, that we knew the church, until we could get the view of the whole: then could we never resolve ourselves, but must needs remain uncertain so long as we live. And in this, our adversaries have (as it seemeth at the first) a just occasion ministered unto them, to turn aside their adherents eyes to the church of Rome, being such, as for nearness and evident show that it hath, may easily come under our knowledge; and, for that many others hang thereupon, carrieth a special credit withal. Howbeit, although they have rightly espied the inconvenience on the one side: yet have they not sufficiently helped the same on the other. They see in deed what is the disease: but the medicine that they give for the same, will not serve. Therefore now concerning that other way that will serve our turn, The other way, that will plainly show forth what the church is. we have the direction already given, as in many other places of scripture beside, so namely, by a special place of Christ himself, at his last going up to jerusalem, a little before the time that he suffered. At what time being disposed, to leave that point decided unto them, before he should leave them, he first asked his disciples, what opinion others had of him: and, when that came short, what was their own persuasion of him. Whereunto when Peter answered in the name of himself & the rest, that they believed that he was the Christ, the son of the living God, he plainly declared, that that was the true profession indeed: that it was not an opinion, or conceit of man's wisdom; but was given unto them from his father in heaven: that it was the rock, & plot of ground, whereupon he would build his church: that against it the power of hell should never praevail: and that by it they should open and shut the kingdom of heaven to all the world; setting at liberty from the danger of hell those that believed, and binding up all others to eternal perdition. In which place we have to consider, what is the faith that is so commended: and what commendation is given unto it. But because to the present purpose that we have in hand, we need but the former of these two: therefore in the other we need to consider no more but this now, that there is so special commendation given unto it, as that it cannot be, but that whosoever are of the same, they must needs be of the church indeed. The faith itself that is there professed, resteth in two principal points: one, that he was the Christ; the other, that he was the son of the living God. Of which two, the latter is, with so full consent, received of all, and so clear from all manner of doubt among us, and every point thereunto belonging, that it again may for this time be set aside, though otherwise in itself, it be as needful as the other. And so to find out what is the sense of the former of them, that is, that he was the Christ, it is as much to say, that he was the anointed, or that very saviour, which before was promised unto them. In which his anointing there are two things to be considered, that he was appointed, and made able, to be our saviour: and so consequently, appointed, and made able, to be our priest; our prophet; and king. Our priest, to make a full atonement, betwixt God and us, to the purchasing of eternal redemption in him; and to the attainment of the same: our prophet to teach us, whatsoever is expedient for us to know: and our king, under whom we have to live, until by his government he shall bring us thither. Out of which we may safely set down, and that by the authority of Christ himself, who they are that may be accounted the church of God: that is, the universal assembly of those, that profess the Son of the virgin Marie, to be the promised saviour; by God himself, both ordained and enabled to save, so many as do believe in him. Or, if we go more specially to work, those that rest in jesus Christ alone, for the whole work of their salvation: in his priesthood, for the full satisfaction of the justice of God, both to escape hell, and to come unto heaven; in his doctrine and sceptre, to bring us unto it. So cometh it to pass, that wheresoever there be any countries or nations, that do profess this faith in Christ, those must we needs acknowledge for to belong to the church of Christ: as on the other side, whosoever they are, that have not this faith, that those are none of the church of Christ, whatsoever thing else they can praetend. So that the church, of which we speak at this present, is that universal assembly or gathering together of all those, whether congregations, or several persons, in any part of all the world, that believe in Christ, or profess the same that we call christianity or the Christian faith. Concerning the members, it may sufficiently appear by this that is said already, who they are that do appertain to that account: whether they be whole congregations, or several persons that come in question. For whosoever they are that profess according to the pattern aforesaid, those must needs be very good members: and those that swerve from it, whether more, or less, are in like sort to be accounted, to be in the like proportion departed from the sincerity of the better sort. So that in any wise we must take heed, that in this account we measure not the goodness of any member, either in the secret election of God, for that it is unknown unto us; or in the framing of the conversation to outward sobriety, or holiness of life, wherein we may be very soon guiled: but only that we now seek out, those that are visible members alone, measuring the worthiness of every member, by the profession before set down, until that once having found out the truer members of the church, we then examine among themselves, who they are, that more sincerely answer their holy calling. How to find out, what it is to departed from the church. 17 Having so found out what it is to be of the church, & who are the visible members thereof, now may we with less labour espy, what it is to departed from the same: especially, if we take heed of this, that we use no other tokens for to teach us, when we are wrong, than only that same whereby we have learned when we are right. For as a sea mark on the shore, or a beacon upon the hill, doth by one, and the selfsame labour teach them both: so the same likewise that before is set down, is sufficient to declare unto all, that do walk by direction thereof, who they are that are right; & who on the other side do wander amiss out of the way. We have therefore, first to resolve ourselves, that for this matter, we will take our aim thereat: then to seek out by direction thereof, who they are that depart from the church. That we should so resolve ourselves, we have as good reason as can be desired: for that otherwise we may be deceived; but never if we take our aim by this. The reason, How we may therein be deceived. that otherwise we may be deceived, is, for that all things else whereby others do commonly judge what is the course that they hold, are nothing else but either points of less importance, if they do belong unto this: or else are of some other kind, either directly contrary to it, or diverse from it. If it be of the former, that is, appertaining indeed to sound religion, and yet nevertheless not so material, or very needful, but that christianity may stand without it: then, if any man depart from it, although that therein he do withdraw himself from the truth; yet may not that be accounted any departing away from the church, so long as he keepeth unto the substance of christianity. As for example the truth is, that of all that were born of women, Christ only was without sin: and yet, for our sin that he sustained, & for which he had to satisfy the justice of God, he was heartily touched with the horror of death. Nevertheless, if any there be that cannot be as yet persuaded, but needs he must think it more honourable for the blessed virgin (yea & for Christ himself, that took flesh of her) to have been without sin, & thereupon for his part do rather think, that by special prerogative she also was praeserved from original corruption; or else do but doubt it to be somewhat reproachful to Christ, that being, as he was the son of God, he should be so much afraid of death: although that herein he do indeed departed from the truth in those two points, or at least in his weakness come short thereof, yet because that neither of them is so much of the substance of religion, but that christianity may be acknowledged, where nothing else but these or such like are wanting, therefore may we not by any equity account any such to be out of the church, that holding all things else beside, only sticketh in some of these. So likewise, if any should departed from that which hath been for a long time received, and yet is either against the truth of religion, as the worshipping of images; or but more than the scripture teacheth, as the altering of the sabbath, to another day than was wont to be observed: as in the former he were so much the rather of the church of God; so in the latter, he were not to be condemned as no member thereof, holding all things else sincerely. For though ourselves do like the altering of the sabbath new, from that which was observed of the jews, unto the day of Christ's resurrection: yet must we needs grant with all, that it was somewhat more than needed, and that if it had stood as it did, it had not been against the Christian faith, which is so much the rather to be noted, for that not only diverse of the ancient fathers in times past have been, but we also at this present in like sort are, a great deal too hasty to condemn in such cases, all that do not fully accord in all points with us. In these cases therefore, or any such like, whosoever will condemn all those to be none of the church, that are not fully persuaded as we are therein: he might soon condemn many such as might after be found to be the children of God, when himself and his fellows should be excluded; and besides that, in the mean season commit, an uncharitable part towards those his brethren, and that which might grow to an ill example for others to follow. The reason that we cannot in any wise be deceived, How we may be able sound to judge in this matter. if we cleave to the other, hangeth on two principal points: the one, that there is no other way to the kingdom of God; the other, that it is the only faith that is common to all, that unto this kingdom do appertain. That there is no other way than Christ alone, it is in itself so very clear, that it needeth no further help. Out of it likewise must the other very necessarily arise, that seeing there is none other way but it alone, therefore so many as belong thereunto must needs be of the same profession. In which respect, that which is the substance of this profession, catholic. by diverse of the fathers of old, hath been termed catholic, & yet is so called to this present day. For howsoever Christian churches have at all times varied in certain by-matters concerning their profession; yet that which is the very substance indeed, have they ever professed together, so long as themselves abode in Christ: & thereupon acknowledged each other for catholics, notwithstanding the diversity that in those other points they still maintained. As also we see in the law of arms, that howsoever countries and kingdoms are divided among themselves; yet therein do they agree together: notwithstanding the diversity of government, or laws; and notwithstanding the mortal enmity, that otherwise may be betwixt them. For even so is it in the church of God: very much divided, in many matters of less importance; but in the substance of Christian religion, which we term the catholic faith, agreeing together. And as it is in men, and all other creatures that God hath made, that generally all are like unto the kind of which they are; but otherwise varying among themselves: even so is it in this likewise, all that are Christians holding together that which is the common faith of all, the material and essential points of Christian religion; and yet very often greatly divided in other matters thereunto appertaining, but not of the very substance indeed. Seeing therefore that the substance of Christian religion, & the very effect of the whole, is to rest in Christ alone, for the whole work of our redemption (in his priesthood, for our atonement; in his doctrine, for all our wisdom; and in his kingdom, for our obedience) whosoever they are that hold the same, they hold without question the catholic faith: whosoever they are, that diminish of this, or put to any other, they doubtless do that, which hath not ever been in the church of God, nor wheresoever it hath been spread, and so conseqvently, that which in neither of these respects, nor in any other, can truly be aesteemed catholic. For whatsoever it is, that is catholic indeed, it must needs have the testimony of all ages, and of all Christian churches: which only agreeth to that which is taught by the written word. And whatsoever is not such, that also (to abide by) is not catholic. Who they are that depart from the church: not we, but they rather, so far as there is any such thing betwixt us. 18 Now to find out, who they are that depart from the church (but so that we encumber ourselves no further, than to the present business that we have in hand, doth appertain) the question standeth betwixt the adherents of the church of Rome, on the one side; & us on the other: they plainly affirming, that we are departed from the church: we denying it, and not only claiming to have a lawful interest therein, but also pleading a continual possession, that we never were, nor yet are departed, nor excluded from it. For the plainer demonstration whereof, we are to justify; that, of departing from the church, there ought to be no question at all among us: but only, of the members thereof, who they are, that more truly answer unto their calling. No departing from the church in either of us. For we both acknowledge the holy Trinity, and three persons therein, of equal glory; and those three to be but one, and the selfsame God: we both acknowledge, jesus Christ to be the only begotten son of God; and to be man of the virgin Marie: we both acknowledge, him to be the promised saviour; & that there is no redemption in any, but only by him: the canonical scriptures we both acknowledge, to be the undowted word of God; and likewise observe those two sacraments, that God ordained to be in perpetual use among us: we both acknowledge, that it behoveth Christians to mortify the flesh, and to walk in holiness of life, that one day we shall be raised up again, and stand at the judgement seat of Christ; and, so many as have done well, shall go to fruition of everlasting joys, but all the rest to everlasting pains. So that, as touching the profession of the faith generally, both sorts of us do so far agree, that neither of us may justly account the other, to be none of the church of God. And therefore as it was very il done, of those that first urged such a separation; so likewise those that seemed so easily to accept thereof, as though that both sorts of us could not be of one, and the selfsame church generally, did unadvisedly likewise. For wheresoever this community of profession is, there whosoever make such division, they are not able to justify their doings therein, because that so they make an utter separation, whereas notwithstanding in general profession they are reasonably well united together, But in sincerity of religion, a manifest departure is found in them. and are not sundered, but in some special matters of controversy. But now if we come to the consideration of the several members hereunto appertaining (whether they be whole congregations, as national churches, or but ordinary parishes; or whether they be but particular persons) therein may we be bold to determine, that both are not right; but that one part, whosoever it light on, must needs be wrong. For though by their outward profession generally, we are both sorts to be accounted of the church: yet in such diversity as is betwixt us, we cannot both sorts, be true members of the same. If they be right, than we are wrong: if we be right, than they are wrong. Such is the diversity that is betwixt us, and of so material and needful points, though both sorts be of the catholic church: yet is it not possible, Why in them. for both sorts to be catholic members of the same. Whether of us therefore it is, that is wrong, is now to be seen. Where first as touching them, we cannot account them to be catholic members, for two principal causes. First because that they do profess & maintain diverse opinions, that very directly go against the Christian faith that generally they do otherwise hold. For they do not content themselves only with Christ, nor with his word, nor with his sacraments, or at the least not so fully as we: but set them up other mediators in heaven; other doctrines, & sacraments on earth. And though it may be they will say, that they have not done these things in such sort, or not in such measure as we would seem to charge them withal; yet can they not deny, but that they have done it, and do it still, more than we: and then, if the question lie betwixt them, and us, whether are the truer members, needs must we in that respect, praevail against them. The force and power of his anointing they impeach very much, when as they do not content themselves with him alone, whom the father appointed, & made able to serve our turn. Then also, because they do so earnestly impugn the truth of religion in diverse points: and so bitterly persecute the persons of those, that either profess religion sincerely; or join not with them in all their corruptions, and usurpations. For so doing, we can make no other account of them, but that they have suffered themselves to be made the members of antichrist, or man of sin, that sitteth in the church of God, and insolently confoundeth all at his pleasure. Concerning ourselves, Why not in us. they will not charge us, but that we rest in Christ alone, for the whole work of our redemption: seeking none other to be mediators, or to help forth, with the atonement betwixt God and us; coveting none other doctrines, than those that himself hath delivered unto us; neither yet giving over our obedience to other observations, than such as the written word doth teach us. But the chief thing they charge us withal, is for that we receive not more, than Christ, & his Apostles in the written word hath delivered unto us: as the supremacy of the church of Rome; worshipping of images; their miraculous presence of Christ in the sacrament; ordaining our service to the common people in a tongue that they do not understand; prayer to saints, and for the dead; and many others such like as these. Concerning which, the truth is, that we do not receive them: and the reason is, because they are not catholic; but devised, or crept in of latter time, and not professed in all ages, nor of all Christian churches generally. In which one point they do unto us a very great, and a double injury: both for that they deny us the name of catholics, that nevertheless receive the catholic faith, both in the whole, and in every point; and for that they take that name to themselves, who mingle with the catholic faith, many inventions of their own devise, and sufficiently hold not much of the truth, that they do profess. But when we do constantly hold all the holy scriptures without exception; and all such sums of the Christian faith, as have been gathered by the fathers of old, and now are authentik in the church among us (as that which is called the Apostles creed, the Nicene likewise, and that other of Athanasius) and whatsoever the churches agreed on together among themselves in the four first general counsels; and last of all, whatsoever at any time since, hath been ordained by the church of Rome, or whomsoever else, that is not contrary to the holy scriptures: and they on the other side, have mingled together with the catholic faith, with the truth and substance of religion, which in all ages, and in all churches hath been professed, many other novelties beside, utterly unknown, not only to the scriptures, but also to the fathers of old, & yet notwithstanding hold many of these, as fast as they do any thing else: let any indifferent man be judge, whether they or we be better catholics; and then, if it please him, whether they are meet so resolutely to judge of others, that are so far overshot themselves. So for this matter we resolve ourselves, that we are no several church from them, nor they from us; and therefore, that there is no departing at all out of the church, for any to departed from them unto us, nor from us unto them. All the difference that is betwixt us, is concerning the truer members, whether they, or we, may be found more worthy of that account. In which point of controversy we doubt not for to praevail against them: and as for the other, we allow no such question to stand betwixt us. The conclusion. 19 Whereas therefore the case so standeth betwixt us, that it were no benefit or advantage to us in any respect, to join with them in their profession, but more ways than one great inconvenience, and they on the other side by joining with us should reap great benefits, & have no inconvenience withal; whereas also such things as have hitherto hindered many, by better advisement may soon be found, to be of no such force to stay them: what could there be on behalf of the common cause more seemly, & in respect of their own benefit more circumspectly done, than so to tender the unity & peace of the church, and their own salvation withal, as that they would no longer stand out against the truth but lay down their affections now, and willingly submit themselves to the kingdom of Christ? The example of others. The magicians of Egypt, being set on by the king, willingly did (for a certain time) what they were able, against Moses and Aaron, to the discredit both of their persons, and of the just cause that they had in hand: but afterward, being touched somewhat nearer, they persisted not then, but yielded themselves, and gave glory to God. If any of these have been set on, to do as they do, it will not acquit the cost in the end: if they have done it of their own accord, it is not like to scape unpunished, if they see not unto it betime. The Ephramites were of the people of God, and yet revolted away from the law, though still they held (after a sort) the profession thereof: and having so done, they so continued a long time after, as a wanton, untamed, and unruly heifer; notwithstanding all the most earnest warnings, that GOD by his prophets did give unto them. But yet is it recorded of them, that at the length they turned again, smiting upon the thigh, and acknowledging that they had committed very shameful things. If with Ephraim they have so erred and stepped aside, pity it were, but they should be as ready, with him to repent and turn again: especially, seeing that they have greater provocation now, than ever had Ephraim before. The jews that put their saviour to death, and utterly renounced whatsoever salvation was offered by him, did notwithstanding yield from among them very shortly after, three thousand persons at once, that diligently inquired of the Apostles what they should do, and immediately thereupon were baptized likewise. And it is not to be denied, but that many thousands of these also are already come in: but yet is it pity (if it might be amended) that any one of them all, should so far have crucified the Lord again, and yet be so long before that he do repent him of it. S. Thomas an Apostle himself, nevertheless doubted very much for a time, of the resurrection of jesus Christ: and would in no wise believe, the others affirming the same, but upon very hard conditions, and such as agreed not with the nature of his resurrection. For needs would he find the badges of mortality, in his glorified and immortal body: or else he would in no wise believe. But when Christ condescended thereto, and for the time, by special dispensation, allowed those badges of his mortal nature, in his immortal body now, retaining for the time his wounds: he quickly forsook his unbelief, and forthwith acknowledged him to be as he was, his Lord & God. These also believe not that the Gospel of Christ is risen again: they suppose it is either manifest heresy, or, at least, but some new-fangled doctrine: the ancient, Christian, and catholic faith, they can in no wise think that it is. The conditions also that they require, are as hard as the others (for many of them:) such as are very seldom found in the most glorious truth of Christ, but commonly haunt the corruption of faith, and those beggarly rudiments of the world, the doctrines of men. But whereas God hath so disposed and ordered this matter, that they may find it sufficiently witnessed by such things as are in credit with them, Antiquity, and Universality; Fathers, and Counsels: the harder dealing that it is, still notwithstanding to resist this resurrection of Christ, in the Gospel restored unto us, & so plentifully as it is confirmed; the more is it to be wished, that our unbelieving Thomasses also would in some good time take up, and at length acknowledge their former unbelief, & glorify God in this day of his gracious visitation. Which if they do not, What hurt it is if they do it not. but, notwithstanding all the callings of God still persist in their own stubbornness against the word, or but in their light estimation of it: though therein they may so content their own pleasure, yet the issue of it being better considered, what good things they lose, and what ill they get, both in this world now, and after in the world to come, it will be no hard matter to find, that the pleasure they have now thereof, will not countervail their loss in the end. For if we go no further, First in this world. but only to this, that thereby they hinder themselves of much good knowledge; & of a very comfortable freedom of spirit to serve the Lord, which as yet they never had, and now by the Gospel is offered unto them: what benefit is there in all the way that they have chosen, to recompense their losses only in these? When light and grace in so special manner is offered unto us, the goodness of God doth not only therein tender itself to serve our turn, but giveth us also to understand, that we stand in special need thereof, though our selves do not see it. And then, what folly is it, to remain in darkness, when we may have light: & in the bondage of sin, when we are offered to be enlarged, and set at liberty? What oversight likewise, so much to dwell in the opinion of our own sufficiency for those matters, that we espy not ourselves to want those needful graces, when from the Lord himself we are so plainly told that we do? To want these things is a greater loss, than to want whatsoever is in the world beside: but, not to take them when they are offered, and so to want them in the midst of plenty, is not only a bare loss in itself; but such as calleth for of others a just reproach, and nourisheth up in their own hearts a gnawing worm, that, when once her teeth are grown, will give them no rest, but vex them still with irksome thoughts, for that having had so many, and so fair opportunities, yet notwithstanding have miss them al. Where these things want, how is it possible that GOD should be glorified? And then to what purpose is it they live? Nay, how can it in any wise be avoided, but that God must be very much dishonoured, and very highly offended by such? And then how much better had it been for them, never to have lived at all? Is it so easily granted of all, that to be cast into a dungeon, and there to be in continual darkness, in filthy corners, with noisome vermin; or to be in grievous thraldom by captivity or bondage, under cruel & violent tyrants, is indeed a very grievous and miserable estate: and yet can it be so hardly believed of these, that, to abide still in their palpable darkness, when now they may have light enough: and to remain in the filth and slavery of sin, from which they may in like sort be delivered, is not so loathsome and grievous as it? Are the senses of the outward man so quick in the one; and doth the inward so little perceive the like in the other? Whether they perceive it or not, it must notwithstanding needs be true, that wheresoever such graces of God are so little regarded, there are they for the most part withheld from those despisers: and where they are withheld, or kept back from them, there is nothing clean or sound, but altogether polluted and ill, in the sight of God and man. So do they miss of that, which would have made them very good instruments in the church of God, to the glory of God; to the edifying of others in the way of godliness; & to their own eternal comfort: and they procure by the judgements of God, to be given over to a reprobate sense, for so little regarding their visitation; and thereby to become in the end, altogether closed up in their ignorance, and indurate in sin, or powered forth to all naughtiness, and that with greediness, and without any feeling. In the world to come what immeasurable glory and joy they miss, Then also in the world to come. what confusion and torments they fall into, it is not for any tongue to express, nor heart to conceive. And the wonted judgements of God do plainly declare, that in this life he giveth some taste of his wrath in the world to come. The unthankful jews that long before had been the people of God, were notwithstanding at length cast off, and utterly given over, as to great looseness, so likewise to the depth of distress, because they had so little regard to the word of life, that was offered unto them. As also the whole world before, was (by a strange and mighty judgement) utterly consumed, man, woman, and child, rich and poor, bond and free (eight persons only excepted) for that they hearkened not unto Noah, that called them to repentance again. Of which sort sith many others might be alleged, this matter is so abundantly witnessed unto us, that no man may doubt, but to see it once performed indeed, that it shall be easier for Sodom and Gomor in the day of judgement, than for those that so plainly refuse the word of life offered unto them. And it is no marvel, though being so patiented in other things, yet notwithstanding he cannot but punish this, in the children of unbelief, in most sharp and rigorous manner. The greatest kindness that ever he showed to the children of men, bestowing on them his only son, to be so lightly esteemed as it is, and to be had in so great contempt as it is with many: how can it but bided some marvellous judgement that is to come upon the offenders, and such severity, as in proportion may something answer so great iniquity? 20 But thou O Lord, A prayer for them. most merciful father, art he alone, that is able to help in this distress. As for us, we have eyes, and see not: Our weakness acknowledged. we are chained up in the snares of death, and cannot get out: and being, as we are, but flesh & blood, we are not able to understand those things, that do appertain to the kingdom of God. We are in much like case, as Adam our progenitor was, when as yet but his body only was made, and had not yet a living soul breathed into him: at which time though he had eyes, yet was he not able by them to see; though he had ears, yet was he not able with them to hear; though he had an heart, yet was he not able by it to understand; and though he had all other parts of his body, yet had he not the use of one of them all, because that yet he wanted that living soul, that could rightly use them. Or in much like case as Lazarus was, the fourth day dead & laid in his grave, chained up fast in the power of death, having no ability at all to come forth, or to help out himself, until he was called forth by the word of thy power, and withal had power given him to come. Or as Nicodemus, not yet regenerate, or born again: who, though otherwise he were learned, and wise, yet did he not see (any thing at all) such things as belong unto thy kingdom, neither yet was able until he was born again from above. A way made unto petition But as we are (in truth) thus far to acknowledge the want that is in us, and to take the confusion thereof to ourselves, as the proper, and only portion, that is du unto us: so do we again to our comfort remember, that thou art able, to make our blind eyes to see; & to give us power to come forth unto thee; and to make us able to understand whatsoever belongeth to our peace. And this do we find not only in thy holy word; but also in thy mighty works: finding it plain by long experience, that thou often hast wrought, and daily dost work such things as these, where it pleaseth thee. When as thereby it cometh to pass, that ever thou hast had, hast at this present, and ever shalt have a seed of those that glorify thee, and in some measure study to advance thy honour on earth. The petition itself. First therefore giving unto thee all possible thanks for all those thy servants whom thou hast lightened with the knowledge of thy truth, and brought into the way of life (which either have been heretofore, and now are past their pilgrimage here, and triumphing with thee in the heavens; or else do live at this present, wheresoever they are in all the world, desiring also to be with thee, and to see the glory of thy kingdom) we most humbly beseech thee to gather together to that assembly, all those thy servants that yet are to come in, and wander as yet in their own natural blindness, until it please thee to visit them with thy grace from above. O most gracious and merciful father, hold on that course with the children of the new Adam now, that thou didst with the first Adam before. As thou hast given them eyes & hearts, and all other parts of the outward man, in that they are born the natural children of men; so we beseech thee to breath into them the living spirit: that so their eyes indeed may see, and their hearts understand, not only the things of this world, but also whatsoever is expedient for them to know, belonging to the world to come; and that all the powers both of their bodies and souls together, may (in some good measure) serve to such use, as is seemly and meet for those that do appertain unto thee, whom by adoption thou hast vouchsafed to make thy children. And thou eternal and everlasting son of the father, who by the word of thy power quickenest whomsoever thou wilt, all those which thy heavenly father hath given thee, and never sufferest one of those to miscarry; we beseech thee to lose all those that are thine, from the snares of sin and power of sathan: that they may effectually hear thy voice, & be therewithal so quikned by thee, that being set at liberty from the snares they were in, and lying bound in the grave no longer, they come forth at thy call, and do the service. Thou also most glorious and mighty spirit, the fountain of all our regeneration, by whom unless we be born again, we can never see the kingdom of God, and by whom we are sealed to the day of redemption (so many as are by eternal election thereunto ordained) we humbly beseech thee, that as thou knowest who they are that are thine, and in what time they are to be called: so it would please thee, so to work in them by thy power, as that whosoever are yet but the natural children of Adam decayed, and yet (in the secret purpose of the Godhead) do appertain to the kingdom of God, may when the time of their refreshing doth come, be so renewed & framed by thee, that they also may plainly understand the doctrine thou teachest, profess the same, and frame their lives in some good measure agreeable to it; and therein to their comfort find, that they also are sealed to eternal life. O blessed Trinity, it is not in us, to reform ourselves. For both the enemy is stronger than we; and still detaineth us under his power: and we likewise, have no desire to be freed from him; and besides that, have a natural loathing of the way of life. But unto thee O Lord, it belongeth, and to thee alone. Thou art able, both to deliver us from the bondage that we are in; and to make us both to covet and to love to come to the freedom of thy children, & to spend the rest of our days therein. We pray not, in this respect, for the world (though otherwise we beseech thee still to continu thy wont goodness to it likewise, & to all the children of men) but as thou hast more specially ordained those whom thou hast chosen out of the world, to be a peculiar people to thee, to have now the knowledge and fear of thee, and after to see thy glory in heaven; so we humbly desire that now thou wilt so effectually call them in thy good time, and sanctify them here in this life, that after (by the course that thou hast ordained) they may likewise come to life everlasting. Seeing that the son is to be had in honour of all, and it is not well with the members, until they be joined unto their head, in both these respects, we beseech thee make haste to unite them together: that the son may have to sanctify him, and to speak of his holy name; and that his members here on earth, may so far enjoy the peace and comfort, that in him thou hast provided for them. Grant this we beseech thee most merciful father, through jesus Christ thy son our Lord: to whom, with thee, and the holy Ghost, as of right appertaineth, be ascribed all power, thanks, and glory, for ever, and ever, Amen. FINIS.